Deepening of Faith in the Golden Age
The dialogue of the Catholic Church with Islam has been a long journey spanning many centuries. History indicates that there have been some incredible high and low moments in this journey.
At least for the Catholic Church, a "golden age" of dialogue in modern times was launched with the publication of the seminal Vatican II Council document Nostra Aetate (1965). In a watershed proclamation, the Catholic Church stated: "The Church has also a high regard for the Muslims. They worship God, Who is one, living and subsistent, merciful and almighty, the Creator of heaven and earth, who has spoken to men … "
The document later urges " … that a sincere effort be made to achieve mutual understanding; for the benefit of all men, let (Christians and Muslims) together preserve and promote peace, liberty, social justice and moral values." (n.3)
In the intervening 40-plus years there has been a remarkable growth and maturing of the Catholic-Islam dialogue. Indeed, it seems to have taken place at many levels, four in particular: there has been the dialogue of everyday life; the dialogue of action; the dialogue of theological exchange; and the dialogue of religious experience. These dialogues have taken place both at the international and the local levels.
A recent example at the local level has been the dialogue of religious experience between Catholics and Muslims, most of whom come from Melbourne.
From 13 to 27 April 2009, 22 delegates (11 Catholic and 11 Muslim) journeyed together to Istanbul and Rome. In a spirit of growing friendship over many years, we felt sincerely that it was time to experience together our respective faiths at a deeper level. A "pilgrimage" to the sources of our religious inspirations seemed appropriate and part of our longer journey of friendship together.
There was no hint of proselytism here. There was the simple desire to respect each other's religion and learn. It was a humble desire to "make the peace" at a local level in a time of global ignorance and ideological violence between the two great missionary religions of the world: Christianity and Islam. We were not disappointed. The pilgrimage failed to produce any hint of religious relativism or syncretism between us. On the contrary, it produced a rich harvest of peoples profoundly formed in their own religions and eagerly informed of the religion of the "other".
For us Christians, it provided many opportunities to propose Jesus Christ as Saviour and Son of God, without in any way imposing such foundational Christian beliefs on the "other". It made me become an even more committed and knowledgeable Catholic while, at the same time, more respectful and understanding of my dear Muslim "dialogue" friends.
Most of our Muslim friends on the pilgrimage were both from Turkey and committed members of the dynamic M. Fethullah Gülen movement that champions dialogue and tolerance between religions. For me personally, the Gülen movement is like an "electric current" of renewal within Islam. Its courageous advances into interreligious dialogue and respect within Australia have been most appreciated. It is providing mature leadership in dialogue via education and hospitality. The Catholic Church of Melbourne acknowledges and is grateful for the Gülen "open door" approach of friendship and sincere bridge-building in interreligious dialogue at the local level.
In Turkey, we were able to appreciate the wonderful Gülen bridge-building approaches in so many areas: educational, media, publishing, business, and so on. Hospitality, generosity, and respectful friendship were always present in our unforgettable days in Istanbul.
At the same time, the Catholics were able to connect with some of the historic places of devotion and creedal importance from our Byzantine history. Visits to the Hagia Eirene, Hagia Sophia, and the Chora loom large in my mind and heart in this connection. How wonderful and symbolic it was to be taken to these places by our Muslim friends. What incredible respect and sensitivity was shown to us by our hosts.
Our week in Rome, too, was a week of grace and blessing. Now it was the Catholics turn to show our Muslim friends "our place"! So many questions were asked and answered by us. So many stereotypes and half-truths about Catholicism were dispelled in the "family" spirit that deepened among us as we explored the "Eternal City" together. This was particularly felt as we visited Catholic experts in interreligious dialogue in the Vatican. Our participation in a Papal audience with His Holiness, Pope Benedict XVI, was a real highlight.
I found our visits to both Konya in Turkey and Assisi in Italy were particularly symbolic. Both places have become centres of profound prayer and renewal for Islam and Christianity respectively. From both places men and women over the centuries have gone out as missionaries of peace-making and global friendship. In our age, where there has been no lack of ideological fanaticism in religion, both Konya and Assisi continue to produce dialogue partners that reject totally such fanaticism and become heralds of peace. They champion interreligious friendship. May this be our continuing prayer and hope.
So, we have returned to Australia and our usual routines. We will need much time to absorb our joint pilgrimage experiences. The future road of interreligious dialogue in Australia, as in the world, is a long and unpredictable one. It requires much prudence and attentiveness.
Perhaps those who went on the April 2009 joint pilgrimage to Istanbul and Rome experienced in miniature in our two-week experience the challenges that the dialogue represents. Hopefully, other groups will follow. We did, however, bond as an "interreligious family". Although very different at so many levels, we did experience a real sense of being a "family" for a time. We all share a common humanity and a thirst for a world built on mature peace.
Christianity and Islam are, indeed, very different religions with little commonality on some basic foundational theological beliefs. However, we do have much in common in ethical areas, such as the importance of marriage and family life. We could do much together on shared ethical projects in the increasingly poisonous social atmosphere of Australian pragmatic secularism. The journey together, at this level, is just beginning.
So, let us continue our journey together here in Australia. To do otherwise is now unthinkable. Whether we are Christian or Muslim, we are all Australian sons and daughters of Abraham.
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