Since Islam was introduced into history by the endeavor of its prophet Mohammed fourteen centuries ago, a complex dialectic has been exercised between Islam and Christianity. Judaism denies that Jesus of Nazareth is the Messiah and Son of God, Islam accepts Jesus as one of the great prophets, but considers believing in his divinity as an erratic and blasphemous exaggeration; moreover, it promotes the belief in Mohammed as the final messenger of God.  Furthermore, Islam is not a religion encompassing a spiritual vision and a moral code only, but a civil Shary’a as well that decrees specific laws governing all aspects of life, in order to form a society that is totally conformed to Islam.

In contrast, Jesus Christ preached the Kingdom of God and established the Church for its implementation; therefore, Christianity is a spiritual force that is conceived as a leaven to effect, by the power of truth and love, the development of humanity, transforming it into the image of God.

Though neither Christianity nor Islam can escape the responsibility of related historic events as references for concrete implementation of that faith, the ultimate reference, for the authenticity of each religion, remains the person of the Founder and his authoritative legacy and message. That enduring legacy of the ultimate reference is, in my opinion, the valid subject for a serious and productive dialogue between the two religions. As far as the issues of fundamental relevance are concerned, the following are basic points of dialogue to start with:

 From a Christian and Human Rights point of view:

a) The principle of equality of all citizens is fundamental and non-negotiable. Regardless of which religious community, in a specific country, is majority in number or minority, human rights are not granted by the majority to the minority, but are unalienable rights endowed by the Creator to all citizens. Christians, or those of any other society, cannot validly dictate legislations that make of Moslems second-class citizens. The Shary’a as well cannot, in any valid way, make the non-Moslem second-class citizens under the label of Dhummi.

b) The principle of mutuality is paramount in any correct dialogue: Religious rights recognized for Moslems, in the countries where they are a numeric minority, must be recognized as well for Christians in countries where Moslems are a numeric majority.

c) Full religious freedom is a right of natural law to every person, and must be recognized and protected in every human society.

 

Enacting a dialogue based on these principles is urgently needed and may constitute a strong and healthy foundation for the development of a responsible relationship between Christians and Moslems.
That is in our understanding the call of His Holiness Pope Benedict XVI.