Download Dialogue With Islam: Reason and Natural Law

Catholicism and Islam: Dialogue Through Reason and the Natural Law
Christian and Muslim leaders of the Dora community restore the Chaldean cross
to the dome of St. John’s Catholic Church
Daniel Gannon
Copyright © 2011 Deacon Dan Gannon
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Introduction
This paper will examine the importance of natural law and reason as an approach to
interreligious dialogue between Catholicism and Islam, with a view towards increasing
understanding and enriching relationships between them. One of the major barriers to dialogue
with Islam is the practice of terrorism by Islamic fundamentalists, who interpret the Koran as
advocating violence against non-Muslims as a legitimate means toward establishing the
recognition and practice of Islam as the true religion of Allah. There is much confusion in the
world as to whether this represents an accurate and widely-held belief of Muslims throughout the
world and/or its Imam leaders. The question is a serious one, which has been addressed at the
highest levels of the Catholic Church as an important issue in the arena of interreligious dialogue
with Islam. Perhaps the most recent and highest profile occasion of focus on this important issue
occurred when Pope Benedict XVI gave his address in September of 2006 at the University of
Regensburg, Germany. The alumnus, now pope, addressed the issue of forced conversion
through violence, stating, “The decisive statement in this argument against violent conversion is
this: not to act in accordance with reason is contrary to God's nature.”1 Hence, “…faith through
violence is something unreasonable.”2 This is a basic Figure 1, unconditionally valid syllogism,
which argues:
All that is not in accord with reason is contrary to God’s nature.
All violence against innocent people is not in accord with reason.
_____________________________________________________
Hence, all violence against innocent people is contrary to God’s nature.
This sets the stage for our discussion aptly, as it raises the question of how Pope Benedict
arrives at the conclusion that religious faith of whatever type, must be “reasonable” and
specifically, if we cannot make this a starting point for interreligious dialogue, we cannot
dialogue in any meaningful or fruitful way, let alone in a way that increases understanding and
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enriches relationships. Put another way, the dialogue would be “unreasonable” if we cannot posit
symmetry between reason and God’s nature. This is what Pope Benedict XVI is laying down as
the foundation for dialogue with Muslims. The German pope states, “Only thus do we become
capable of that genuine dialogue of cultures and religions so urgently needed today.” 3
Islam – Beliefs, Practices … and Jihad
It is only common sense to begin any religious dialogue by identifying those areas of
commonality between religions and using those areas as key areas of discussion and
collaboration in the world. Indeed, as Catholics, this is the direction we receive from the Church,
to find common areas of belief and use them for starting points for dialogue. In Nostra Aetate,
Pope Paul VI states, “The Catholic Church rejects nothing that is true and holy in these
religions… [and], exhorts her sons, that through dialogue and collaboration with the followers of
other religions… they recognize, preserve and promote the good things, spiritual and moral, as
well as the socio-cultural values found among these men.”4 In the same Declaration, Paul VI
summarizes well the points of commonality and unity with Moslems.
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.5
These areas of commonality are certainly points of dialogue worth pursuing and represent a
common “origin” of our faiths, which immediately causes a kind of “sense of solidarity” to arise
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in one’s heart upon reflection. Such common points of theological belief are critical areas for
increasing understanding and enriching relationships between Catholics and Moslems. However,
the difficulty we are attempting to address in this paper … is the need to remove some significant
obstacles to such dialogue on these theological points, set out by Paul VI. So let us move forward
with a deeper analysis of these obstacles.
Dialogue with the Moslem people is particularly difficult, since there have been, “not a
few quarrels and hostilities”6 between Catholics and Moslems. In more recent times, acts of
terrorism and war resulting from acts of terrorism, carried out not only by Muslim
fundamentalists but explicitly with “religious” motivations, often referred to as “jihad”, have
only exacerbated the already strained relations between Christians and Moslems. “Within Islamic
jurisprudence, jihad is usually taken to mean military exertion against non-Muslim combatants in
the defense or expansion of the Islamic state, the ultimate purpose of which is to universalize
Islam.”7 However, the term is also interpreted as meaning “struggle”, literally, and this can be
applied to an internal struggle or the pursuit of a good cause. The western equivalent might be
the equivocal meaning of the term “war”. We could be said to be at “war” with ourselves, at
“war” against drugs, even the “war” against terror. So, the meaning of jihad is certainly
equivocal, but the prevailing definition seems to be the struggle against unbelievers and the
coercive spread of Islam.8 There are several potential quotes from the Koran supporting an
interpretation of violent action. “Against them make ready your strength to the utmost of your
power, including steeds of war, to strike terror into the enemies of Allah and your enemies.”
(Surat-al-Anfaal (8), ayah 60) Also, “Let those who sell the life of this world for the Hereafter
fight in the cause of Allah., and whosoever fights in the Cause of Allah, and is killed or is
victorious, We shall bestow on him a great reward.” (Surat-an-Nisaa’ (4), ayah 74)9 I did find a
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quote taking a seemingly opposite view: “But if they incline to peace, you also incline to it, and
trust in Allah.” (Surat al-Anfal (8), ayah 61) However, it is unclear whether “peace” is with
reference only to “they” who convert to Islam, given the context of the other Koran passages.
The purpose of this brief analysis is not to take up the theological argument which may
exist among Moslem theologians, Imams or everyday Muslims, regarding whether jihad is
properly understood as advocating violence against “infidels”. It is clear from the constant media
attention given to terrorism and the ongoing war, that there is significant support and criticism of
such acts. The reality for interreligious dialogue is that, the extreme tension and perception of
Islam as supporting violence as a means of “converting” non-Muslims and/or spreading the
Muslim religion into new territories, stands as a formidable barrier to mutual understanding,
dialogue and peace.10 This is evidenced by Pope Benedict’s Regensburg address, which was an
attempt to encourage deeper intellectual analysis and dialogue around this issue. A significant
challenge to Catholics and all faiths in dialogue with Moslems, is to clearly understand that many
Moslems do not support violence against innocent people and do not believe the Koran or their
faith teaches coercion is an acceptable means of “converting” non-Muslims to Islam. In short, the
challenge in this interreligious dialogue is to avoid forming an overarching “stereotype” of
Muslims as a “terroristic people” or religion. So, how can we approach interreligious dialogue
with Moslems in a way that fosters mutual understanding and respect? With such fundamental
questions about the dignity of the human person at stake in the “real world conflicts” between
Muslims and Christians, we must begin with faith, reason and the natural law to advance
authentic dialogue and mutual understanding. Such understanding will then open the door to a
broader and deeper discussion of common points of faith and areas for collaboration in the
world.
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Faith, Reason and the Natural Law
The Catechism of the Catholic Church expresses the long adhered to tenet of faith that
faith and reason must be in harmony, without contradiction. “Though faith is above reason, there
can never be any real discrepancy between faith and reason. Since the same God who reveals
mysteries and infuses faith has bestowed the light of reason on the human mind, God cannot
deny himself, nor can truth ever contradict truth.”11 So the Catholic perspective of interreligious
dialogue must be founded upon this important principle of faith, that such dialogue must
acknowledge the truths apprehended by reason as a starting point. Such truths apprehended by
reason include moral principles that are “written on our hearts”, also called the natural law.
Upon establishing the origin and definition of natural law, St. Thomas Aquinas observes
that the first thing reason grasps in this regard is … the good.
Consequently, the first principle of practical reason is one founded on the notion
of good, viz. that "good is that which all things seek after." Hence this is the first
precept of law, that "good is to be done and pursued, and evil is to be avoided."
All other precepts of the natural law are based upon this: so that whatever the
practical reason naturally apprehends as man's good (or evil) belongs to the
precepts of the natural law as something to be done or avoided.12
This is the law St. Paul refers to as being “written on our hearts” (Rom. 2:15), which is a
beautiful expression of how God’s law is apprehended by reason and “calls out” to man’s
conscience and heart. These inclinations planted in man by God, help order man to his ultimate
good – eternal happiness.13 Self-evident principles flow from Thomas’ first precept, “do good,
avoid evil”, such as: “harm no man”; “provide for offspring”; “give another his due”. God is the
author of nature and thus the author of natural law, which is apprehended by reason. So, to live
in accord with the natural law is to live according to the true good – God’s will. This is the
philosophical and theological starting point we bring to Moslems as Catholics in dialogue.
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This is not just an intellectual exercise, but is a very practical reality manifested in how
we respect the rights and dignity of the human person in daily life. To do good and avoid evil, to
harm no innocent man, to respect individual rights to freedom – private property, and religious
practice and conscience etc. are quite specific moral directives, evident to reason and proclaimed
in the Gospel. The Catholic Church is not without its own wrestling with the issue of coercion in
religious conversion. It should be noted that the Second Vatican Council clarified that the
Church’s position was not that “error has no rights”. St. Augustine may have reluctantly agreed
that coerced conversion to Catholicism could be justified because it would plant the seed for
truth to take root, once “converted”. This was the “you can drag a horse to water and maybe he
will drink”, approach to converting the pagans.14 However, religious coercion has never been a
teaching of the Church. The Church’s Declaration On Religious Freedom, Dignitatis Humanae,
promulgated by Paul VI confirmed this by stating clearly and forcefully, that religious freedom is
rooted in the dignity of the human person and is inviolable.15
Put another way, even people whom Catholics believe to be “in error” have rights. Christ
himself did not practice coercion and was, in fact, rejected in his person and in his message,
more than he was accepted.16 God draws every individual to a love relationship. Love is, by
definition, a free act and total gift of self.17 Genuine friendship and dialogue require respect for
individual freedom and their dignity as human persons. It follows that one’s religious faith and
assent can never be coerced, just as a love relationship or friendship cannot be coerced; to do so
would only be a façade and not authentic or fruitful. These principles flow from the natural law
(and the Gospel), as apprehended by reason, and provide the indispensable starting point for
dialogue between Catholicism and Islam (and any other religion, for that matter). This is what
Pope Benedict XVI was driving at in his Regensburg address.
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Given this understanding of natural law, we must ask: What does the natural law and
thus, the Catholic Church’s approach to interreligious dialogue teach, regarding forced
conversion? “To be human, ‘man's response to God by faith must be free, and . . . therefore
nobody is to be forced to embrace the faith against his will. The act of faith is of its very nature a
free act.’"18 Hence, we see that the key approach to interreligious dialogue with Islam is to gain
mutual assent to the proposition that violence against innocent human beings, even those of
another faith than Islam, is contrary to reason, the natural law and therefore – God’s law. A
corollary of this is the need for mutual respect of each person’s free will and right to freedom of
religious belief and exercise of those beliefs in a manner which does not deprive others of their
fundamental rights. Certainly, the absolute rejection of killing innocent human beings or the
violent overthrow of cultures and religions, and on the positive side – cooperation in addressing
the common human struggles for basic necessities of life – food, clothing, shelter, basic personal
freedoms and human rights, are very practical resolutions for us to reach in our interreligious
dialogue.
Dialogue of Faith and Reason with Muslims
Indeed, these areas of focus are prevalent in the dialogue we see between Catholics,
Christians and Muslims via the Pontifical Council for Religious Dialogue, the World Council of
Churches and even the United Nations. When one surveys the statements against violence,
coerced conversion, and human rights, there is not as much forthcoming from the Muslim
leadership as one would hope. However, we can find some examples where some progress in
dialogue can be found. A joint statement against violence was issued by the Islamic Council of
Norway and the Norway Council on Ecumenical and International Relations. “The dialogue has
shown that both Christians and Muslims regard human integrity and freedom from violence as
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fundamental starting points for approaching these issues.”19 This statement illustrates the focus
of our discussion – viz. finding basic (natural law) principles of agreement and cooperation.
Prince Ghazi bin Muhammad bin Talal of Jordan, the architect of the "Common Word" initiative
at Yale, stated: "The intention in sending out the 'A Common Word' missive was simply to try to
make peace between Muslims and Christians globally. It was and is an extended global
handshake of religious goodwill, friendship and fellowship and consequently of inter-religious
peace." 20 The Final Declaration, though brief, focused exactly on the natural law principles
we’ve laid out as the appropriate starting point for dialogue: “We recognize that all human
beings have the right to the preservation of life, religion, property, intellect, and dignity. No
Muslim or Christian should deny the other these rights…” 21At This Yale conference, the 140
Muslim and Christian scholars and religious leaders gathered, focused on shared principles of
faith and natural law, God’s love and mercy, and the, “love of neighbor in facing the challenge of
world poverty”. 22
While such statements are very encouraging and evidence the approach Pope Benedict
XVI has called for in his Regensburg address and other public statements and writings, they are
very few and isolated examples. One cannot help but notice the lack of reciprocity in this
dialogue from the Muslim leadership and community. Part of this lack of initiative from the
Muslim community seems to emanate from a structural defect and some from a theological
dearth of unity. The former is the reality that the Muslim religion has no single leader or
authoritative body through which the faithful can be taught and admonished. The latter is related
to the former, in that, the statements in the Koran, which have been interpreted to support
violence in spreading Islam do not find a consistent or definitive theological understanding
amidst the Muslim leaders or community. The lack of unified Muslim leadership and theological
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obscurity concerning the connection between the nature of God and interpretation of the Koran –
viz. that both must be read in accord with reason and the natural law precepts – present the
practical obstacles, which remain in place today. Meanwhile, the Catholic Church and other
Christian-sponsored unity initiatives like the WCC are taking the leadership role and initiative to
invite and persuade Muslim leaders to dialogue, pointing out the common points of belief and the
reasonableness of non-violence, respect for human dignity, freedom and practice of religion.
The letters, messages and meetings of the Pontifical Council for Interreligious Dialogue
are an outstanding witness to the Catholic commitment to evangelization, peace and good will to
all. Indeed, the most recent annual meeting of the Joint Committee for Dialogue of the PCID and
the Permanent Committee of Al-Azhar for Dialogue Among the Monotheistic Religions, is an
example of mutual respect and friendship between Muslims and Catholics. The small delegation
of Muslim leaders represented agreed that: “Religious leaders, especially Muslims and
Christians, have the duty to promote a culture of peace … Recognizing the strong link between
peace and human rights, special attention was given to the defense of the dignity of the human
person and his/her rights, especially regarding freedom of conscience and of religion.”23
We see clearly in this dialogue, a focus on the fundamental principles of the natural law –
the dignity of the human person, non-violence, freedom of religion and conscience. The Catholic
Church is at a very early stage of interreligious dialogue with Muslims, hence, obtaining
universal agreement to these basic, natural law principles is critical for forward movement. But
this raises the question, what exactly is that forward movement? Primarily, the forward
movement sought is to counter the rampant violence and poverty in the world today, often
exacerbated by the war and tensions between the Muslim and Christian-Jewish peoples. The goal
is not dialogue in order to reveal some new, deeper theological truth, but to provide the basis for
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practical collaboration and advocacy for human rights and peace. These are prerequisites for any
person, Muslim or Catholic, to raise a family in their chosen faith, with a view to happiness and
fulfillment of God’s will in their lives unto eternal salvation. So we have Cardinal Taurin’s
Message for the End of Ramadan, Christians and Muslims: Together in overcoming poverty,
making very practical recommendations, founded on the natural law. “In giving everyone the
riches of a life of prayer, fasting and charity of one towards the other, is it not possible for
dialogue to draw on the living forces of those who are on the journey towards God? The poor
question us, they challenge us, but above all they invite us to cooperate in a noble cause:
overcoming poverty!”
We have established some examples of how the Catholic and Muslim community are, at
a certain (high) level, engaged in dialogue, focused on the basic tenets of our faith and the
natural law, and how these basic principles ought to engender and inspire cooperation practically
to better the lives of all. However, it seems clear that the dialogue is very intellectual, even
academic and not clearly having effect in the world today.
Personal Witness In the World – Dialogue in Action
As Catholics, we believe that we don’t do what we do, based on whether the outcome
appears to be or actually is … “successful”. We reach out in dialogue as a Church through the
activities of the PCID’s constant supplication and exhortation to the Muslim community and
world, not on the condition that the Muslim community will respond strongly and uniformly. We
do this because it is the right thing to do. It is our obligation as followers and ambassadors of
Christ to present the light of the truth to the world, whether the world accepts it or not. In fact,
we know that the world often does not heed the light. The Church also knows that Catholics need
to hear and heed the messages she is sending in interreligious dialogue, as much as those of other
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religions. It is important for Catholics to understand and be vigilant in their own efforts toward
peace, justice, the eternal value of every human person and to work for the good of all. This
requires cooperation with those of other faiths. Hence, the real conduit for dialogue in action and
for realizing practical impact of interreligious dialogue in the world is to be found in the
individual, who witnesses to Christ, the Way, the Truth and the Life. Interreligious dialogue can
only find its practical effect if Catholics/Christians and Muslims who live in proximity to one
another, can find solidarity and unity through neighborly concern and even love of one another,
through putting faith into action in daily life. This “one on one”, local community level
interpersonal engagement is where dialogue and action meet.
A closing example of hope and illustration of this “local dialogue” can be found in the
moving story of Christians and Muslims in the town of Dora, Iraq, which is located on the
southern edge of Baghdad. Independent journalist and former Green Beret, Michael Yon
reported the story.
When Al Qaeda came to Dora, it began harassing Christians first, charging them "rent."
It was the local Muslims who first came to him [Lt. Col. Stephen Michael] for help to
protect the Christians in his area. Michael told me more than once that the Muslims
reached out to him to protect the Christians from Al Qaeda. Real Muslims here are
quick to say that Al Qaeda members are not true Muslims. From charging "rent," Al
Qaeda’s harassment escalated to killing Christians and also Muslims. 24
As a result, most of the Christians in Dora and Baghdad fled to Syria and Jordan. After American
soldiers routed Al Qaeda terrorists to secure the area, Bishop Warduni of the Chaldeans and
Assyrians in Iraq, celebrated Mass again.
Muslims mostly filled the front pews of St. John’s, Muslims who want their Christian
friends and neighbors to come home… The Muslims in this neighborhood worry that
other people will take the homes of their Christian neighbors and that the Christians
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never will come back… they said, "Come back to Iraq. Come home." They wanted the
cameras to catch it. They wanted to spread the word: Come home. Muslims keep telling
me to get it on the news. "Tell the Christians to come home to their country Iraq. 25
This is the hope of interreligious dialogue. The Muslim community in Dora obviously saw
Christ (whether they knew him or not) in their Christian neighbors and friends. Love knows
no boundaries. It is the witness of individual Christians, reaching out in loving friendship
and service, according to their faith, that will transform the world through the grace and
power of the Holy Spirit.
"I do not pray for these only, but also for those who believe in me
through their word, that they may all be one; even as thou, Father, art
in me, and I in thee, that they also may be in us, so that the world may
believe that thou hast sent me.” (Jn. 17:20-21)
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Endnotes
Pope Benedict XVI, “Faith, Reason and the University Memories and Reflections.” Zenit. 12 September 2006.
Web. 8 December 2009. < http://www.zenit.org/article-16955?l=english>.
1
2
Ibid.
Ibid. Pope Benedict also states, insightfully, “A reason which is deaf to the divine and which relegates religion
into the realm of subcultures is incapable of entering into the dialogue of cultures.”
3
Pope Paul VI, “Declaration On the Relation of the Church to Non-Christian Religions.” (Nostra Aetate), 28
October 1965, Vatican.va, n.2, Web. http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vatii_decl_19651028_nostra-aetate_en.html.
4
5
Ibid., n. 3. Cf. Gabriel Oussani, "Mohammed and Mohammedanism." The Catholic Encyclopedia. Vol. 10. New
York: Robert Appleton Company, 1911. 13 Dec. 2009 <http://www.newadvent.org/cathen/10424a.htm>. “The
system may be divided into two parts: dogma, or theory; and morals, or practice. The whole fabric is built on five
fundamental points, one belonging to faith, or theory, and the other four to morals, or practice. All Mohammedan
dogma is supposed to be expressed in the one formula: "there is no God but the true God; and Mohammed is His
prophet." But this one confession implies for Mohammedans six distinct articles: belief in the unity of God; in His
angels; in His Scripture; in His prophets; in the Resurrection and Day of Judgment; and in God's absolute and
irrevocable decree and predetermination both of good and of evil. The four points relating to morals, or practice, are:
prayer, ablutions, and purifications; alms: fasting; and pilgrimage to Mecca.”
6
NA, n. 3.
7
"Islam." Wikipedia, The Free Encyclopedia. 13 Dec 2009, 20:46 UTC. 14 Dec 2009
<http://en.wikipedia.org/w/index.php?title=Islam&oldid=331489387>. “Jihad, the only form of warfare permissible
in Islamic law, may be declared against apostates, rebels, highway robbers, violent groups, un-Islamic leaders or
states which refuse to submit to the authority of Islam.” There is considerable divergence in the Muslim community
on this hot-button issue. “A few Muslims, mainly some Kharijite groups in ancient times and members of Egyptian
Islamic Jihad recently, have taught that jihad, or personal struggle, should be considered the sixth pillar of Islam. In
this context, Jihad is viewed as external war against those perceived to be enemies of Islam. However, other
commentators have distinguished between fundamentalist groups such as the Taliban and Al Qaeda, identifying
those groups as sharing the Kharijite view that jihad is the sixth pillar of Islam, and renewalist groups such as
Islamic Jihad and Hamas, which are described as not sharing that view.”
Note: While one must be careful with Wikipedia as a source, I think the lack of verifiable “authority” on the
theology of Islam and my own research seeing a fairly consistent pattern between Moslem Web sites … makes me
think the postings in Wiki are a fair representation of Moslem perspective (i.e. the closest thing to “mainstream” one
might find on the Web).
8
Cf. Imam Hassan Al-Banna, Jihad, n.d. Web. 12 December 2009.
<http://web.youngmuslims.ca/online_library/books/jihad/>. citing the author of, "Majma' al-Anhar fi Sharh
Multaqal-Abhar: “Jihad linguistically means to exert one's utmost effort in word and action; in the Sharee’ah it is the
fighting of the unbelievers, and involves all possible efforts that are necessary to dismantle the power of the enemies
of Islam including beating them, plundering their wealth, destroying their places of worship and smashing their
idols.” In reviewing many sources, this seemed representative to me of a prominent theological view. Many
supporting references of the Koran were used, and citing of “scholars” on Jihad.
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The website author states, “Therefore prepare for jihad and be the lovers of death. Life itself shall come searching
after you.”
Cf. Additional pertinent quotes from the Koran on Jihad: “Verily, Allah has purchased of the believers their
lives and their wealth; for the price that theirs shall be the Paradise. They fight in Allah's Cause, so they kill (others)
and are killed. It is a promise in truth which is binding on Him in the Torah and the Gospel and the Qur'an. And who
is truer to his covenant than Allah? Then rejoice in the bargain which you have concluded. That is the supreme
success.”(Surat-at-Tawbah (9), ayah 111)
9
“O Prophet! Urge the believers to fight. If there are twenty steadfast amongst you, they will overcome two hundred,
and if there are be a hundred steadfast they will overcome a thousand of those who disbelieve, because they (they
disbelievers) are people who do not understand.” (Surat-al-Anfaal (8), ayah 65)
“Fight against those who believe not in Allah nor in the Last Day, nor forbid that which has been forbidden by Allah
and His Messenger and those who acknowledge not the Religion of Truth (i.e. Islam), from among the People of the
Book, until they pay the jizya with willing submission, and feel themselves subdued.” (Surat-at-Tawbah (9), ayah
29)
“And let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety.” (Surat alMaa’idah (5), ayah 8)
Cf. “Imam Reportedly Says He Didn't Pressure Hasan.” Foxnews.com. 16 November 2009. Associated Press.
Web. 13 December 2009. <http://www.foxnews.com/story/0,2933,575242,00.html>. The recent Fort Hood
massacre, carried out by Nidal Malik Hasan, is an example of the tension and contradiction that exists, regarding the
acceptability of violence in Islam. Anwar al-Awlaki, the Imam Hasan communicated with before the shooting,
stated that, “the Fort Hood attack was acceptable under Islam. ‘America was the one who first brought the battle to
Muslim countries,’ al-Awlaki said. Al-Awlaki also denounced Muslims who condemned the attack.” Cf.
“Thousands in Sudan Call for British Teddy Bear Teacher's Execution.” Foxnews.com. 30 November 2007.
Associated Press. Web. 13 December 2009. <http://www.foxnews.com/story/0,2933,314111,00.html>. Another
example of the grim reality of acceptable violence in the Muslim world is seen in a 2007 news story where,
“Thousands of Sudanese, many armed with clubs and knives, rallied Friday in a central square and demanded the
execution of a British teacher convicted of insulting Islam for allowing her students to name a teddy bear
‘Muhammad.’” However, “The Ramadhan Foundation, a Muslim youth organization, said Sudanese President Omar
al-Bashir should pardon the teacher. ‘The Ramadhan Foundation is disappointed and horrified by the conviction of
Gillian Gibbons in Sudan,’ said spokesman Mohammed Shafiq.” Not all Muslims or Muslim organizations advocate
radicalism and violence, but it is a significant issue.
10
11
Catechism of the Catholic Church, Vatican City: Libreria Editrice Vaticana, 1994, n. 159.
12
Thomas Aquinas, Summa Theologica, (New York: Benziger Brothers, 1947), q. 94, a. 2. ; Cf. John Paul II,
Veritatis Splendor, (August 6th, 1993), n.44, where John Paul II states, “Man is able to recognize good and evil
thanks to that discernment of good from evil which he himself carries out by his reason, in particular by his reason
enlightened by Divine revelation and by faith…”
13
Cf. Charles Rice, 50 Questions On the Natural Law, (San Francisco: Ignatius Press, 1999), p. 52. Rice notes
the basic inclinations in man include: a) to seek the good, including the highest good, God; b)to preserve himself in
existence; c) to preserve the species – conjugal relations; d) to live in community with others; e) to use his intellect
and will – to know the truth and make judgments.
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Cf. St. Augustine cited the parable of those invited to the banquet, where, “… the master said to the servant,
'Go out to the highways and hedges, and compel people to come in, that my house may be filled.” (Lk 14:23)
14
Pope Paul VI, “Declaration on Religious Freedom.” (Dignitatis Humanae). Vatican.va, n. 2, Web. 7 December
1965. <http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decl_19651207_dignitatishumanae_en.html>. “The council further declares that the right to religious freedom has its foundation in the very
dignity of the human person as this dignity is known through the revealed word of God and by reason itself.” Cf.
DH, n. 10 “It is one of the major tenets of Catholic doctrine that man's response to God in faith must be free: no one
therefore is to be forced to embrace the Christian faith against his own will. This doctrine is contained in the word of
God and it was constantly proclaimed by the Fathers of the Church. The act of faith is of its very nature a free act.
Man, redeemed by Christ the Savior and through Christ Jesus called to be God's adopted son, cannot give his
adherence to God revealing Himself unless, under the drawing of the Father, he offers to God the reasonable and
free submission of faith. It is therefore completely in accord with the nature of faith that in matters religious every
manner of coercion on the part of men should be excluded.”
15
16
Cf. "The Son of man must suffer many things, and be rejected by the elders and chief priests and scribes, and
be killed, and on the third day be raised.” (Lk 9:22); As a result of this, many of his disciples returned to their
former way of life and no longer accompanied him. Jesus then said to the Twelve, "Do you also want to leave?" (Jn.
6:66-7)
Cf. Pope John Paul II, Apostolic Exhortation, Familiaris Consortio, (1981), n. 14 “In its most profound reality,
love is essentially a gift.”
17
CCC, n. 160, citing Dignitatis Humanae, n. 10. “Indeed, Christ invited people to faith and conversion, but
never coerced them. "For he bore witness to the truth but refused to use force to impose it on those who spoke
against it. His kingdom . . . grows by the love with which Christ, lifted up on the cross, draws men to himself."
18
“Norwegian Muslims and Christians condemn domestic violence.” Oikoumene.org. 10 November 2009, World
Council of Churches. 13 December 2009. <http://www.oikoumene.org/en/news/newsmanagement/eng/a/article/1634/norwegian-muslims-and-chr.html>, linking to Joint Statement: “Say No To
Violence! Joint Statement on Violence in the Family and in Close Relationships by Islamic Council of Norway and
Church of Norway Council on Ecumenical and International Relations.” 9 November 2009.
<http://www.kirken.no/english/doc/engelsk/Joint_declaration_violence_relations_0911.pdf>.
20
“"A Common Word" letter sparks a series of dialogues among Christians and Muslims.” Oikoumene.org. 8
November 2009, World Council of Churches. 12 December 2009. <http://www.oikoumene.org/en/news/newsmanagement/eng/a/article/1634/quota-common-wordquot.html>, linking to: “Final Declaration of the Yale Common
Word Conference.” Yale.edu. July 2008,
<http://www.yale.edu/faith/downloads/Yale_Common_Word_Conf_2008_Final_Decl.pdf>. “A recent dialogue
held in late July at Yale University in the United States brought together Muslim and Christian scholars,
intellectuals, academics and religious leaders from the United States and around the world. The event was one of a
series of dialogues organized in response to the October 2007 open letter "A Common Word" sent by 138 Muslim
scholars to Christians around the world. The letter invited them to dialogue about what they viewed as the common
parts of their respective faiths. … 1. Muslims and Christians affirm the unity and absoluteness of God. We recognize
that God’s merciful love is infinite, eternal and embraces all things. This love is central to both our religions and is
at the heart of the Judeo-Christian-Islamic monotheistic heritage. 2. We recognize that all human beings have the
right to the preservation of life, religion, property, intellect, and dignity. No Muslim or Christian should deny the
other these rights, nor should they tolerate the denigration or desecration of one another’s sacred symbols, founding
figures, or places of worship.”
21
Ibid.
19
Gannon
16
22
Ibid. Cf. Prof. Miroslav Volf commented: "An agreement on the love of God and neighbor does not erase
differences… It enables people to accept others in their differences, leads them to get to know each other in their
differences, and helps them live together harmoniously notwithstanding their differences."
23
Joint Committee for Dialogue of the Pontifical Council for Interreligious Dialogue and the Permanent
Committee of Al-Azhar for Dialogue Among the Monotheistic Religions, 24-25 February 2009. Vatican.va. Web.
<http://www.vatican.va/roman_curia/pontifical_councils/interelg/documents/rc_pc_interelg_doc_20090225_finaldecl-rome_en.html>.
Michael Yon, “Dispatches from Iraq: Come Home.” Foxnews.com. 16 November 2007. Fox News. Web. 13
December 2009. <http://www.foxnews.com/story/0,2933,311933,00.html>.
24
25
Ibid. See more pictures from Michael Yon at: http://www.michaelyon-online.com/come-home.htm
Gannon
17
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18