ovde - vera znanje mir

paralleled. In the Koran there are texts that are a contradiction of Christianity, but they chose
those which are closer and more similar. This is an important step but if we remain on this level,
we risk casting a dialogue based on ambiguities. In any case as a first step it is useful to highlight
our common foundations.
Even in the Christian tradition there is a search for a common basis with other religions, as well as
cultures. This basis, from the Christian point of view, is not based on the Bible or Koran, because
this would exclude non-believers. The common basis is natural law, the Commandments seen as
the natural laws, a common ethics accepted even by atheists.
In a speech to the International Theological Commission on October 5th last the pope spoke of
natural moral law, to “justify and illustrate the foundations of a universal ethic which belongs to
the great patrimony of human wisdom and which allows the rational creature to participate in
God’s law”. Benedict XVI continues then in reference to the Catechism of the Catholic Church (n.
1955): moral life “has as its pivot aspirations and submission to God, source and judge of all good,
and the sense that the other is equal to you”. The Commandments are “natural law” and were not
revealed in a strict sense.
The pontiff continues by saying that starting from natural law, “in itself accessible to every
rational creature, the basis for entering into dialogue with all people of goodwill, and civil society
is laid”.
Just as the signatories of the Letter, the pope is trying to find a common basis for dialogue with
everyone; this basis cannot be Scriptures, it is instead universal ethics founded on natural law.
The letter sent by Muslim experts to Christians stops at what is common in the Bible and the
Koran. I think that the next step between Christians and Muslims is to find a more universal basis.
This can include some elements of the sacred Scriptures as long as acceptable to all; but it should
also go beyond this, to find a basis for universal dialogue.
This is what is missing from the letter, which only attempts to re-establish relations between
Christians and Muslims. This is clearly stated in the introduction, recalling that together “we
represent over 55% of the world’s population”. Thus by reaching an agreement we could almost
impose peace in the world. It is a tactical, political approach. We need to move towards the
rational foundation of peace, found in truth.
This is why, as Cardinal Tauran pointed out, the text is interesting, it opens some new roads in
both its method and contents, but it needs to be explored more deeply to make it more objective
and non selective, to render it more universal and less political.
Distinguishing between politics and people
From this point of view, we must add one more note of criticism. At a certain point the letter asks
Christians to “consider Muslims not as being against them, but with them, on the condition that
Christians do not declare war”. Here perhaps they are alluding to the problems in Palestine, Iraq
and Afghanistan…..but there it is not Christians as such who are committed to war.
The Americans in Iraq (if it is this to which the letter refers) are not in Iraq as Christians who
oppress Muslims: neither the Muslim nor the Christian element has any relevance here. It is rather
a political issue between the United States and the Middle Eastern States. And even if we know
that the president of the United States is a Christian and that he is led by his faith, it can be in no
way claimed that this is a war of Christians against Muslims.
This is an important point because Muslims tend to see the West as a Christian power, without
ever realising the point to which the West has been secularised and far from Christian ethics. This
line of thought strengthens the theory of a clash of cultures (or religions), right at a time when
steps are being taken to fight such a theory!
A beautiful conclusion: coexistence in diversity
One last point. In the letter the Koran verse on tolerance is quoted: “Had God willed He could
have made you one community. But that He may try you by that which He hath given you (He