Muslims And Vatican To Dialogue

The Vatican and Muslim leaders agreed on Wednesday to establish a permanent official dialogue to improve often difficult relations and heal wounds still open from a controversial papal lecture in 2006.

Here is information about the lecture and the offending paragraphs from it:
The lecture on "faith and reason", with references ranging from ancient Jewsih and Greek thinking to Protestant theology and modern Secularity, focused mainly on Christianity and what Pope Benedict called the tendency to "exclude the question of God" from reason. Islam features in a part of the lecture: the Pope quoted strong criticism of Islam, which he described as being of a "startling brusqueness, a brusqueness which leaves us astounded".

In three paragraphs at the beginning of the speech, Pope Benedict quoted from and discussed an argument made by the Byzantine Emporer Manuel II Palaiologos in a 1391 dialog with an "educated Persian" (who remained unnamed in the Pope's lecture), as well as observations on this argument made by Theodore Khoury, the scholar whose edition of Manuel II's dialogues the Pontiff was referencing. Pope Benedict used Manuel II's argument in order to draw a distinction between the Christian view, as expressed by Manuel II, that "not acting reasonably is contrary to God's nature", and an Islamic view, as explained by Khoury, that God transcends concepts such as rationality, and his will, as Ibn Hazm stated, is not constrained by any principle, including rationality.

In part of his explication of this distinction, Pope Benedict referred to a specific aspect of Islam that Manuel II considered irrational, namely the practice of forced conversion. Specifically, the Pope (making clear that they were the Emperor's words, not his own) quoted Manuel II Palaiologos as saying: "Show me just what Muhammad brought that was new and there you will find things only bad and inhuman, such as his command to spread by the sword the faith he preached." The Pontiff was comparing the Islamic teaching that "There is no compulsion in religion" with what Pope Benedict described as the newer teaching that allowed "spreading the faith through violence"; the latter teaching being offered by Pope Benedict as an unreasonable one, on the belief that religious conversion should take place through the use of reason. His larger point here was that, generally speaking, in Christianity, God is understood to act in accordance with reason, while in Islam, God's absolute transcendence means that "God is not bound even by his own word", and can act in ways contrary to reason, including self-contradiction. At the end of his lecture, the Pope said, "It is to the great logos, to this breadth of reason, that we invite our partners in the dialogue of cultures."

Quoted below are the three paragraphs (of sixteen total) which discuss Islam in Pope Benedict's lecture:
I was reminded of all this recently, when I read the edition by Professor Theodore Khoury (Münster) of part of the dialogue carried on — perhaps in 1391 in the winter barracks near Ankara — by the erudite Byzantine emperor Manuel II Palaiologo and an educated Persian on the subject of Christianity and Islam, and the truth of both. It was presumably the emperor himself who set down this dialogue, during the siege of Constantinople between 1394 and 1402; and this would explain why his arguments are given in greater detail than those of his Persian interlocutor. The dialogue ranges widely over the structures of faith contained in the Bible and in the Qur'an, and deals especially with the image of God and of man, while necessarily returning repeatedly to the relationship between — as they were called — three "Laws" or "rules of life": the Old Testament, the New Testament and the Qur'an. It is not my intention to discuss this question in the present lecture; here I would like to discuss only one point — itself rather marginal to the dialogue as a whole — which, in the context of the issue of "faith and reason", I found interesting and which can serve as the starting-point for my reflections on this issue.

In the seventh conversation edited by Professor Khoury, the emperor touches on the theme of the holy war. The emperor must have known that sura 2, 256 reads: "There is no compulsion in religion". According to the experts, this is one of the suras of the early period, when Mohammed was still powerless and under threat. But naturally the emperor also knew the instructions, developed later and recorded in the Qur'an, concerning holy war. Without descending to details, such as the difference in treatment accorded to those who have the "Book" and the "infidels", he addresses his interlocutor with a startling brusqueness on the central question about the relationship between religion and violence in general, saying: "Show me just what Mohammed brought that was new, and there you will find things only evil and inhuman, such as his command to spread by the sword the faith he preached". The emperor, after having expressed himself so forcefully, goes on to explain in detail the reasons why spreading the faith through violence is something unreasonable. Violence is incompatible with the nature of God and the nature of the soul. "God", he says, "is not pleased by blood — and not acting reasonably is contrary to God's nature. Faith is born of the soul, not the body. Whoever would lead someone to faith needs the ability to speak well and to reason properly, without violence and threats… To convince a reasonable soul, one does not need a strong arm, or weapons of any kind, or any other means of threatening a person with death…


The decisive statement in this argument against violent conversion is this: not to act in accordance with reason is contrary to God's nature. The editor, Theodore Khoury, observes: "For the emperor, as a Byzantine shaped by Greek philosophy, this statement is self-evident. But for Muslim teaching, God is absolutely transcendent. His will is not bound up with any of our categories, even that of rationality." Here Khoury quotes a work of the noted French Muslim R. Arnaldez, who points out that Ibn Hazn went so far as to state that God is not bound even by his own word, and that nothing would oblige him to reveal the truth to us. Were it God's will, we would even have to practice idolatry

So that was the offending passages, and for awhile there was a world wide firestorm of anger, and some still exists, hence the need for a dialogue.

A joint statement said the first meeting of "The Catholic-Muslim Forum" will take place on November 4-6 in Rome with 24 religious leaders and scholars from each side.

Pope Benedict will address the group, the statement said. The announcement came after a two-day meeting at the Vatican with five representatives of Muslims who had signed an unprecedented appeal to the Pope to begin a dialogue.
And here is the continuation of today's story:
"We emerged with a permanent structure that will ensure that the Catholic-Muslim engagement and dialogue continues into the future," said Professor Aref Ali Nayed, director of the Royal Islamic Strategic Studies Center in Amman, Jordan.
He told a news conference the forum would be able "to work out issues and an exchange of opinions about important matters."
Catholic-Muslim relations nosedived in 2006 after Benedict delivered a lecture in Regensburg, Germany, that was taken by Muslims to imply that Islam was violent and irrational.
Muslims around the world protested and the pope sought to make amends when he visited Turkey's Blue Mosque and prayed towards Mecca with its Imam.
"For some Muslims the wounds of the (pope's) German lecture are not completely healed and there are some Muslims who are boycotting the Vatican ... and still feel offended by that quite deeply," Nayed said in answer to a question.
PAPAL SPEECH STILL HURTS
"Just because we are part of this initiative does not mean that we are not hurt by this, however we must not only dwell on the negative but also dwell on the positive. There have been some recent positive moves by the Vatican," he said.
After the fallout from the Regensburg speech, 138 Muslim scholars and leaders wrote to the German-born pontiff and other Christian leaders last year, saying "the very survival of the world itself" may depend on dialogue between the two faiths.
"Muslims and Christians make up about 55 percent of the world and there will be no peace in the world unless there is peace between these two communities," Ibrahim Kalin of the Seta Foundation in Turkey told the news conference.
The signatories of the Muslim appeal for dialogue, called the "Common Word," has grown to nearly 240 since.
"This whole initiative is about healing, it is about healing the wounds of a very pained and in many ways destroyed world. We have cruelty all over the place, we have wars, we have famines we have massacres, we have terrorist acts, we have torture, we have people who are kidnapped," Nayed said.
Although Benedict repeatedly expressed regret for the reaction to his speech in Regensburg, he stopped short of a clear apology sought by Muslims.
The Muslim delegation said the forum would meet every two years and alternate between Rome and a Muslim country but would establish structures for regular contacts and links to deal with one member called "an emergency situation."

We wish these religious leaders the best of luck in dealing with this and other crises, to turn the heat down on hatred, and tensions between these two great religions!!