 John Paul II´s Vision of the Church and Islam 8.9.2003
by Renzo Guolo
Despite the conflicts and persecutions that see Christians as the victims of Muslims, John Paul II seems to harbor no fear of Islam. For Karol Wojtyla, religious dialogue is necessary in order to foster the common good of humanity. This dialogue is sustained by the awareness that there are common values across cultures, because these values are rooted in human nature. These include the defense of the family, opposition to abortion, and peace. The pope has frequently said that he appeals to "authentic religious Islam, the praying Islam, the Islam that knows how to join in solidarity with the needy."
The pope is moved by his deep convictions, but also by the need to care for the Christian communities in the countries of the Crescent Moon, and by the urgency of preventing Islam from cementing itself into fundamentalist positions. This perspective would lead to the clash of civilizations that Wotyla considers ominous for the fate of humanity. By apologizing for the Crusades, or praying in the Omayyadi mosque in Damascus, originally a Christian basilica, John Paul II has sought to keep open dialogue with the Muslim world. He did this by promoting the meetings between religions in Assisi in 1986 and 2002. He did this also by aligning the Church decisively against the American military intervention in Iraq.
But the pope´s approach, which some in the Catholic world define as "dialogue to the point of extremism," generates widespread criticism among the bishops and even in the Roman curia. According to this point of view, John Paul II speaks, illusively, to interlocutors who cannot in any way guarantee a line of conduct for the Muslim Umma. Being a "religion without a center," Islam is not able to control the behavior of its faithful. According to those who oppose dialogue, trusting in such prayer partners is a vain hope on the pope´s part, from the fact that they represent only themselves. By purifying the historical memory of the Church, asking forgiveness for the Crusades, and fawning upon the "persecutors" of Christians, the pope, according to his critics, is exposing the Church to deep humiliation. Moreover, it transforms ecumenism into a sort of syncretism in which every religion seems as good as the next. This is tough criticism, which out of respect for papal authority and the state of John Paul II´s health does not manifest itself as open dissent, but it nevertheless deeply marks the ecclesial body.
The pope´s approach was rejected by the majority of cardinals during the 1994 consistory at which John Paul II expressed his intention of asking forgiveness for the "wrongs" of his predecessors. But despite the contrary opinion of many ecclesial sectors, and not only the openly traditionalist ones, the pope decided to proceed with his plan. Many responded with hostile silence: some of them recalled how Wotyla, who ordinarily speaks about all topics, had spread a veil of silence over the persecution of Christians in Muslim countries.
According to the critics, despite the fact that John Paul II has also asked the Muslim world to respect human rights, religious liberty being among them, the aspect of "dialogue at all costs" is the salient feature of the pope´s approach - and the one they don´t share. But in the conviction that it is impossible to make progress in dialogue between religions by using strategies from the past, Wojtyla has ignored these criticisms. He seems to believe that only the prophetic gesture, the utopian perspective, the mystical leap powered by an intense spirituality, can achieve this objective. But this comes at the cost of humiliating the Church by burdening it with past wrongs, in the hope that others will admit their own sooner or later.
The pope´s approach to Islam changes tone in regard to multiethnic society. Here Wojtyla affirms that it is necessary to distinguish basic ethical principles capable of regulating shared existence within this type of society. For the pope, the cultural characteristics of immigrants must be respected and welcomed, but only if they do not place themselves "in contrast to universal ethical values founded upon the natural law, and to fundamental human rights." John Paul II recalls that the right of immigrants to the juridical recognition of specific cultural expressions is linked to the "assessment of the common good" in a given moment in history and a given territorial and social situation. This reminder permits the pope to underline the importance of the link between culture and territory. For Wojtyla, it is necessary to guarantee to a territory a certain "cultural equilibrium" in relation to the prevailing culture. This equilibrium, while respecting the fundamental rights of minorities, allows the continuity of a determined "cultural physionomy," that heritage of language, traditions, and values that is generally connected to the experience of the nation and to the sense of homeland. One may deduce, for example, that the cultural equilibrium of "Catholic Italy" should not be altered by the presence of Muslims.
But the demands of "cultural equilibrium" in a territory, Wotyla recalls - in this he is almost directly refuting Giacomo Cardinal Biffi - cannot be satisfied through legislative means. These are not effective if they have no foundation in the national ethos, and they are destined to be changed when a culture loses its vigor. For the pope, instead, what is necessary is to keep the Christian culture and identity of the nation alive and vital. Only in this way will this identity not be overwhelmed, while no law can keep it alive artificially. John Paul II´s approach to multiethnic society is that of the challenge between strong religious identities, rather than that of Europe as a fortress. He does not invoke the law, but an encounter of values, charisma rather than rules. It is an approach linked more to his personal charisma than to the convictions of the leadership of the Italian Church.
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