This is the latter half of the analysis by Fr. Prof. Dr. Samir Khalil Samir, sj about the recent Muslim Open Letter to the Pope and several Christian leaders following yesterday. I reproduced it here not from "Herald" but from the website entitled "Asia News.it" (http://www.asianews.it/）this time. The green colour was added again by Lily. Please read the below. (Lily)
III. Positive appreciation and a critical reading
Let us now try to see other positive aspects of this document, while at the same time pointing out its gaps and elements which provoke the need for deeper reflections. In short, I would like to make a critical reading of the Letter.
The search for a common basis… but not a universal one
On coming to the content of the letter my impression is that by staying at this level it is quite easy to reach agreement. The method being used is to choose excerpts from sacred texts that can be paralleled. In the Koran there are texts that are a contradiction of Christianity, but they chose those which are closer and more similar. This is an important step but if we remain on this level, we risk casting a dialogue based on ambiguities. In any case as a first step it is useful to highlight our common foundations.
Even in the Christian tradition there is a search for a common basis with other religions, as well as cultures. This basis, from the Christian point of view, is not based on the Bible or Koran, because this would exclude non-believers. The common basis is natural law, the Commandments seen as the natural laws, a common ethics accepted even by atheists.
In a speech to the International Theological Commission on October 5th last the pope spoke of natural moral law, to “justify and illustrate the foundations of a universal ethic which belongs to the great patrimony of human wisdom and which allows the rational creature to participate in God’s law”. Benedict XVI continues then in reference to the Catechism of the Catholic Church (n. 1955): moral life “has as its pivot aspirations and submission to God, source and judge of all good, and the sense that the other is equal to you”. The Commandments are “natural law” and were not revealed in a strict sense.
The pontiff continues by saying that starting from natural law, “in itself accessible to every rational creature, the basis for entering into dialogue with all people of goodwill, and civil society is laid”.
Just as the signatories of the Letter, the pope is trying to find a common basis for dialogue with everyone; this basis cannot be Scriptures, it is instead universal ethics founded on natural law.
The letter sent by Muslim experts to Christians stops at what is common in the Bible and the Koran. I think that the next step between Christians and Muslims is to find a more universal basis. This can include some elements of the sacred Scriptures as long as acceptable to all; but it should also go beyond this, to find a basis for universal dialogue.This is what is missing from the letter, which only attempts to re-establish relations between Christians and Muslims. This is clearly stated in the introduction, recalling that together “we represent over 55% of the world’s population”. Thus by reaching an agreement we could almost impose peace in the world. It is a tactical, political approach. We need to move towards the rational foundation of peace, found in truth.This is why, as Cardinal Tauran pointed out, the text is interesting, it opens some new roads in both its method and contents, but it needs to be explored more deeply to make it more objective and non selective, to render it more universal and less political.
Distinguishing between politics and people
From this point of view, we must add one more note of criticism. At a certain point the letter asks Christians to “consider Muslims not as being against them, but with them, on the condition that Christians do not declare war”. Here perhaps they are alluding to the problems in Palestine, Iraq and Afghanistan…..but there it is not Christians as such who are committed to war.The Americans in Iraq (if it is this to which the letter refers) are not in Iraq as Christians who oppress Muslims: neither the Muslim nor the Christian element has any relevance here. It is rather a political issue between the United States and the Middle Eastern States. And even if we know that the president of the United States is a Christian and that he is led by his faith, it can be in no way claimed that this is a war of Christians against Muslims.This is an important point because Muslims tend to see the West as a Christian power, without ever realising the point to which the West has been secularised and far from Christian ethics. This line of thought strengthens the theory of a clash of cultures (or religions), right at a time when steps are being taken to fight such a theory!
A beautiful conclusion: coexistence in diversity
One last point. In the letter the Koran verse on tolerance is quoted: “Had God willed He could have made you one community. But that He may try you by that which He hath given you (He hath made you as ye are). So vie one with another in good works. Unto God ye will all return, and He will then inform you of that wherein ye differ” (Al-Ma’idah, n. 5:48).
This sura is the penultimate in chronological order in the Koran. This means that this can not have been cancelled or overtaken by another, according to the Islamic theory of Koran interpretation, the so-called from the abrogate to the abrogated (nâsikh wa-l-mansûkh). This verse is fundamental because it states that our religious diversities are destined by God. The result is: “So vie one with another in good works” as a method of dialogue. This is truly a beautiful choice for concluding the Letter, because it means that we can live together despite our difference, moreover that God wants these difference!
Towards the future
This Letter is a first step in dialogue between Christians and Muslims. Often Christians have taken the initiative regarding dialogue, and they have so done well. It is important that this first steps continue in this direction with increased clarity, even showing differences and the need for correction. As the Letter is addressed to various leaders of the Christian world, we can hope that there will be a reply to this letter, which is the result of an immense effort by the Muslim part.
But this Letter is certainly also addressed to Muslims, even if not explicitly. What weight will it bring to bear in the Muslim world, considering that priests continue to be kidnapped, apostates persecuted, Christians oppressed? Up until now there has been no comment from the Islamic side. But I think that with time this document could create an opening and a greater convergence.
Above all, it is to be hoped that the next step will focus on the more delicate issues of religious freedom, the absolute value of human rights, the relationship between religion and society, the use of violence, etc.., in short current issues that worry both the Muslim world (and I would say above all Muslim people) as well as the West.
・For the complete text of the Letter in English see: http://www.acommonword.com/index.php?lang=en&page=downloads
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