A Preliminary Response to Professor Nirenberg's Remark

I would like to thank Michael Perry for his important and interesting post of Mr. Grant Gallicho’s discussion of Professor David Nirenberg’s New Republic essay on Pope Benedict XVI’s Regensburg address. Unfortunately, both the MOJ and Commonweal links to the Nirenberg essay require a subscription to the New Republic. Because of this block, I cannot comment properly on all that Professor Nirenberg has argued. However, his statement that was contained in the Gallicho and Perry postings, “What we cannot accept without contradiction or hypocrisy is the pope’s presentation of the speech as an invitation to dialogue,” has provoked me to investigate what, if anything, did the Holy Father say about dialogue with Islam prior to Regensburg? If Benedict XVI did say something, would it provide an essential context in which we can better understand the import of his remarks made on September 12, 2006?

As it turns out, the Pope on at least three prior occasions presented his appeal to the Muslim world for dialogue with the Church and the West. Moreover, his previous invitations also expressed grave concerns about the dangers faced by believers when their religious freedom is challenged or threatened. Such an atmosphere is inconsistent with true religious belief and the desire for sincere dialogue between Christians and Muslims.

For example, in his December 1, 2005 address to the Ambassador of Algeria to the Holy See the Pope Benedict stated in part:

“As I have already had the opportunity to say, the Catholic Church intends to pursue an open and sincere dialogue with believers of other religions in search of the true good of many and of society. I therefore rejoice at knowing the quality of the relations maintained in your Country between the Catholic Community and the Muslim Community. An encounter in truth between the believers of the different religions is a demanding challenge for the future peace in the world and requires great perseverance. To overcome ignorance and reciprocal prejudices, it is important to create bonds of trust between peoples, especially through the sharing of daily life and work done together, so that the free expression of differences in belief are not a cause of mutual exclusion but rather an opportunity to learn to live together with mutual respect for the identity of the other.”

On August 20, 2005 when attending the World Youth Day in Cologne, he addressed a Muslim group with these words:

“Dear friends, I am profoundly convinced that we must not yield to the negative pressures in our midst, but must affirm the values of mutual respect, solidarity and peace. The life of every human being is sacred, both for Christians and for Muslims. There is plenty of scope for us to act together in the service of fundamental moral values. The dignity of the person and the defence of the rights which that dignity confers must represent the goal of every social endeavor and of every effort to bring it to fruition. This message is conveyed to us unmistakably by the quiet but clear voice of conscience. It is a message which must be heeded and communicated to others: should it ever cease to find an echo in people’s hearts, the world would be exposed to the darkness of a new barbarism. Only through recognition of the centrality of the person can a common basis for understanding be found, one which enables us to move beyond cultural conflicts and which neutralizes the disruptive power of ideologies… Past experience teaches us that, unfortunately, relations between Christians and Muslims have not always been marked by mutual respect and understanding. How many pages of history record battles and wars that have been waged, with both sides invoking the Name of God, as if fighting and killing the enemy could be pleasing to Him. The recollection of these sad events should fill us with shame, for we know only too well what atrocities have been committed in the name of religion. The lessons of the past must help us to avoid repeating the same mistakes. We must seek paths of reconciliation and learn to live with respect for each other’s identity. The defence of religious freedom, in this sense, is a permanent imperative, and respect for minorities is a clear sign of true civilization… Teaching is the vehicle through which ideas and convictions are transmitted. Words are highly influential in the education of the mind. You, therefore, have a great responsibility for the formation of the younger generation. I learn with gratitude of the spirit in which you assume your responsibility. Christians and Muslims, we must face together the many challenges of our time. There is no room for apathy and disengagement, and even less for partiality and sectarianism. We must not yield to fear or pessimism. Rather, we must cultivate optimism and hope. 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.”

Finally, on February 20, 2006, in his address to the Ambassador of Morocco to the Holy See, the Pope offered these words:

“[Y]ou stressed your Country’s contribution to the dialogue between civilizations, cultures and religions. For her part, in the present international context with which we are familiar, the Catholic Church remains convinced that to encourage peace and understanding between peoples, it is urgently necessary that religions and their symbols be respected and that believers not be the object of provocations that wound their outlook and religious sentiments. However, intolerance and violence as a response to offences can never be justified, for this type of response is incompatible with the sacred principles of religion; consequently, we cannot but deplore the actions of those who deliberately exploit the offence caused to religious sentiments to stir up acts of violence, especially since such action is contrary to religion. For believers, as for all people of good will, the only path that leads to peace and brotherhood is that of respect for the religious convictions and practices of others, so that the practice of the religion a person has freely chosen may be guaranteed to each one.”

It seems from his earlier statements that the Pope is devoted to authentic dialogue based on mutual respect. Moreover, he does not hesitate to state that there are forces in the world that, in the name of religion, use compulsion rather than debate to make their point and achieve their objectives. And these tactics, in his estimation, are counterproductive to genuine dialogue. This point was reiterated in his Regensburg address when he recited the passage from the Qu’ran: “There is no compulsion in religion.”

I wonder if Professor Nirenberg had read and reflected on these earlier statements of Pope Benedict? If he did, should he have made the assertion that questions the Pope’s sincerity?    RJA sj