27th of October is the day we SMA have chosen to celebrate, pray and reflect on the dimension of dialogue in our apostolate. This year, I have asked Isa Saliu, a priest of the diocese of Kontagora in Nigeria, and a student at PISAI (Pontificio Istituto di Studi Arabi e d’Islamistica), who resides with us at via della Nocetta, to write for us a reflection on the urgency of interreligious dialogue today and the reasons why we must dialogue with other religions.
Dear friends, do not let this day of 27th of October 2016, pass without carrying out a concrete action (be it small) in missions or communities in which we serve. By so doing, we show how dialogue is very important in our ministry.
On the subject of interreligious dialogue, there are optimists and pessimists. In order to explain their skepticism about interreligious dialogue, pessimists point to what, to them, seems like insurmountable obstacles.
For instance, they ask if genuine dialogue can ever happen between two persons each claiming for his religion, the preserve of being the most authentic and final expression of divine revelation. They conclude that, due to irreconcilable doctrinal differences, such persons can never come to any beneficial agreements. Consequently, they dismiss the possibility that interreligious dialogue can fulfill the hope for mutual understanding between adherents of the world’s major religions.
Promoters of interreligious dialogue have a different outlook on the issue. They are optimistic that the interreligious dialogue already taking place, albeit in the form of the proverbial ‘mustard seed’, has immense potential for growth and the creation of societies with many ‘Good Samaritans’ in them. Religious terrorism, though mostly occasioned by deficient socio-economic and political policies, is often legitimized with distorted interpretations of religious scriptures. Without discounting other possible ways of correcting such distortions by which horrible acts against humanity are committed, it can be affirmed that interreligious dialogue is an indispensable platform.
Let us assume that, once upon a time, the inhabitants of the world lived as separate entities according to country, race and religion. Those boundaries have now given way to heterogeneous communities where diverse peoples live side by side. This new mode of living in which, people draw water from the same water-source, shop in the same supermarkets, frequent the same educational institutions, are affected by the same weather conditions, and so on and forth, requires that neighbours engage with one another on a daily basis in what has been termed as ‘living in dialogue’.
The universal missionary injunction in [Mat. 28:19-20] notwithstanding, interreligious dialogue is not proselytism in disguise. This needs to be stressed in order to dispel the fears some people entertain with regard to this form of dialogue. Interreligious dialogue is first of all about witnessing to the truth of one’s religion in word and deed. Thus, the right attitude needed to enter into dialogue with peoples of other faiths is the kind described in the first letter of St. Peter where the Christian is exhorted: “Always behave honourably among pagans so that they can see your good works for themselves.” [1Pet. 2:12].
The Vatican II document, “Dignitatis Humanae”, clarifies the point saying: “Not by force of blows does His (Christ’s) rule assert its claims. It is established by witnessing to truth and by hearing the truth, and it extends its dominion by the love whereby Christ, lifted up on the Cross, draws all men to Himself.” [Dignitatis Humanae, no. 11].
That describes very aptly the attitude required of those who engage in interreligious dialogue. It is an attitude that stems from the clear understanding that the Christian basis for dialogue is rooted in the Father’s universal and unconditional love for mankind: “…for he causes his sun to rise on the bad as well as the good, and sends down rain to fall on the upright and the wicked alike.” [Mat. 5: 45].
A similar frame of mind is expected of members of other faiths in dialogue with Christians. Muslims, for example, can find in the Holy Qur’an, principles for interreligious dialogue. We read in the Qur’an: “[Prophet], call [people] to the way of your Lord with wisdom and good teaching. Argue with them in the most courteous way, for your Lord knows best who has strayed from His way and who is rightly guided.” [Q. 16:125].
Another verse of the Qur’an illustrates the same spirit of openness and witnessing to one’s faith where we read: “There is no compulsion in religion.” [Q. 2:256].
In a nutshell, while the pessimists may dispute the possibility of interreligious dialogue, they cannot honestly doubt the benefits that will accrue to particular societies and the world at large as a result of dialogue between peoples of different faiths. The atrocities that are being committed today in the name of religion fly in the face of everyone and it is inconceivable to suggest that interreligious dialogue be abandoned in favour of military solution to the scourge of religious extremism. It is in the framework of that logic that, in the opinion of peace advocates, interreligious dialogue is not an optional task. It is rather an imperative for peaceful coexistence in our religiously pluralistic world of today, and for that reason, a religious duty incumbent on all men and women of good will. Moreover, interreligious dialogue should not be restricted to national and international encounters for theological and doctrinal discussions. It ought to be, first and foremost, a daily life experience. Whenever and wherever people of different faiths live as neighbours, that is the occasion to start ‘living in dialogue’.
Isa Saliu
