2 of 3

2. The Muslim scholars took issue with the charge that early Muslims spread the faith by the sword. Yes, they acknowledged that political Islam spread partly via conquest. But they believe the greatest part of Islam's expansion came from Muslim missionaries.

3. The scholars also noted that the Muslim duty of jihad, often called "holy war" in the West, refers to "struggle in the way of God"—which can take many forms besides war. Then they listed some historic Muslim legal guidelines concerning warfare that are similar to the historic Christian Just War theory. (We need to remember that although our Lord said, "Love your enemies," his followers have often resorted to the sword instead of the Cross. It's no surprise that many Muslims interpret the present Western military involvement in Afghanistan and Iraq as a Christian crusade.)

4. The scholars also took issue with the pope's description of God in Islam as absolutely transcendent. They called this characterization a misleading simplification that fails to note Muslims' belief in God's immanence, which they said is clearly communicated in the qur'anic assertion that God is closer to a person "than his jugular vein." They also said the pontiff erred in citing a marginal Muslim theologian to support his position.

5. Citing the Islamic theologian Ibn Hazm, Benedict suggested that Muslims believe God is not bound by such human categories as reason. The Muslim scholars in turn noted the many discussions on the relationship between faith and reason in the history of Islam. What Christians should remember is that many of the theological questions Christians have debated—such as the relationship between faith and works or divine sovereignty and free will—Muslims have debated, too. While there are clearly theological differences between Christians and Muslims, it might surprise some to know that the Muslim word for God, Allah, is the same term that Christian Arabs used long before Muhammad—and still use today. Further, the attributes ascribed to Allah—including love—closely track those ascribed to God by Jews and Christians. This is not to deny that Muslims reject other fundamental Christian understandings—especially God's self-revelation in Jesus.

The letter also recognized religious values common to Muslims and Christians. Likewise, it approvingly quoted the pope's statement in Cologne on August 20, 2006: "Interreligious and intercultural dialogue between Christians and Muslims cannot be reduced to an optional extra. It is, in fact, a vital necessity, on which in large measure our future depends."

The Muslim scholars added: "[I]t seems to us that a great part of the object of interreligious dialogue is to strive to listen to and consider the actual voices of those we are dialoguing with. …" This element is important for all Christians, not just Roman Catholics. In fact, both Muslim and Christian scriptures enjoin that we not only be peacemakers, but that we also bear respectful witness of our faith:

• "If they incline toward peace, then you should incline" (Qur'an 8:61).

• "As far as it depends on you, live at peace with everyone" (Rom. 12:18).

• "Invite to the way of your Lord with wisdom and good admonition" (Qur'an 16:125).

• "Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect" (1 Peter 3:15).

next page... |  2 of 3

share this page

February 2007, Vol. 51, No. 2