MEETING ON THE THEME “THEOLOGY AFTER VERITATIS GAUDIUM IN THE CONTEXT OF THE MEDITERRANEAN”,
PROMOTED BY THE PONTIFICAL THEOLOGICAL FACULTY OF SOUTHERN ITALY – SAN LUIGI SECTION – OF NAPLES

ADDRESS OF HIS HOLINESS POPE FRANCIS
Naples
Friday, 21 June 2019

Dear Students and Professors,
 Dear Brother Bishops and Priests,
 Your Eminences,

I am pleased to meet with you today and to take part in this Congress. I reciprocate most heartily the greeting of my dear Brother Patriarch Bartholomew, by many years a great precursor of  Laudato Si’, who wished to contribute to the reflection with a personal message. I thank you Bartholomew, my beloved brother.

The Mediterranean has always been a place of transit, of exchanges, and sometimes even of conflicts. We are all too familiar with many of them. This place today raises a number of questions, often dramatic ones. They can be expressed in some of the questions that we asked ourselves at the inter-religious meeting in Abu Dhabi: how can we take care of each other within the one human family? How can we foster a tolerant and peaceful coexistence that translates into authentic fraternity? How can we make it so that the welcoming of the other person and of those who are different from us because they belong to a different religious and cultural tradition prevails in our communities? How can religions be paths of brotherhood instead of walls of separation? These and other issues need to be discussed at various levels, and require a generous commitment to listening, studying and dialogue in order to promote processes of liberation, peace, brotherhood and justice. We must be convinced: it is about starting processes, not of defining or occupying spaces. Starting processes… 

A theology of welcoming and dialogue

In this Congress, you have first analyzed contradictions and difficulties found in the Mediterranean, and then you have asked yourselves about what the best solutions might be. In this regard, you are wondering which theology is appropriate to the context in which you live and work. I would say that theology, particularly in this context, is called to be a welcoming theology and to develop a sincere dialogue with social and civil institutions, with university and research centers, with religious leaders and with all women and men of good will, for the construction in peace of an inclusive and fraternal society, and also for the care of creation.

When in the Foreword of  Veritatis Gaudium the contemplation and presentation of the heart of the kerygma is mentioned together with dialogue as criteria for renewing studies, it means that they are at the service of the path of a Church that increasingly puts evangelization at the center. Not apologetics, not manuals, as we heard, but evangelizing. At the center is evangelizing, which is not the same thing as proselytizing. In dialogue with cultures and religions, the Church announces the Good News of Jesus and the practice of evangelical love which He preached as a synthesis of the whole teaching of the Law, the message of the Prophets and the will of the Father. Dialogue is above all a method of discernment and proclamation of the Word of love which is addressed to each person and which wants to take up residence in the heart of each person. Only in listening to this Word and in the experience of love that it communicates can one discern the relevance of kerygma. Dialogue, understood in this way, is a form of welcoming.  

I would like to reiterate that “spiritual discernment does not exclude existential, psychological, sociological or moral insights drawn from the human sciences. At the same time, it transcends them. Nor are the Church’s sound norms sufficient. We should always remember that discernment is a grace, a gift. Ultimately, discernment leads to the wellspring of undying life: “to know the Father, the only true God, and the one whom he has sent, Jesus Christ (cf. Jn 17:3)” (Ap. Exhort.  Gaudete et Exsultate, 170).

The renewal of schools of theology comes about through the practice of discernment and through a dialogical way of proceeding capable of creating a corresponding spiritual environment and intellectual practice. It is a dialogue both in the understanding of the problems and in the search for ways to resolve them. A dialogue capable of integrating the living criterion of Jesus’ Paschal Mystery with that of analogy, which discovers connections, signs, and theological references in reality, in creation and in history. This involves the hermeneutical integration of the mystery of the path of Jesus which led him to the cross and to the resurrection and gift of the Spirit. Integrating this Jesuit and Paschal logic is indispensable for understanding how historical and created reality is challenged by the revelation of the mystery of God’s love. Of that God who manifests himself in the history of Jesus – in every circumstance and difficulty – as greater in love and in his capacity to rectify evil. 

Both movements are necessary and complementary: a bottom-up movement that can dialogue, with an attitude of listening and discernment, with every human and historical instance, taking into account the breadth of what it means to be human; and a top-down movement?where “the top” is that of Jesus lifted up on the cross?that allows, at the same time, to discern the signs of the Kingdom of God in history and to understand prophetically the signs of the anti-Kingdom that disfigure the soul and human history. It is a method that allows us in a dynamic that is ongoing to confront ourselves with every human condition and to grasp what Christian light can illuminate the folds of reality and what efforts the Spirit of the Risen Crucified One is arousing, from time to time, here and now.

The dialogical way of proceeding is the path to arrive where paradigms, ways of feeling, symbols, and representations of individuals and of peoples are formed. To arrive there?as “spiritual ethnographers”, so to speak, of the souls of peoples?to be able to dialogue in depth and, if possible, to contribute to their development with the proclamation of the Gospel of the Kingdom of God, the fruit of which is the maturation of a fraternity that is ever more expanded and inclusive. Dialogue and proclamation of the Gospel that can take place in the ways outlined by Francis of Assisi in the Regula non bullata, just the day after his trip to the Mediterranean East. For Francis there is a first way in which, simply, one lives as a Christian: “One way is that they do not make quarrels or disputes, but are subject to every human creature for the love of God and confess to being Christians” (XVI: FF 43). Then there is a second way in which, always docile to the signs and actions of the Risen Lord and his Spirit of peace, the Christian faith is proclaimed as a manifestation in Jesus of God’s love for all men. I am very struck by the advice given by Francis to his friars: “Preach the Gospel: if necessary, also with words”. That is witness! 

This docility to the Spirit implies a style of life and proclamation that is without a spirit of conquest, without a desire to proselytize – which is baneful! – and without an aggressive intent to disprove the other. An approach that enters into dialogue with others “from within”, with their cultures, their histories, their different religious traditions; an approach that, in keeping with the Gospel, also includes witnessing to the point of sacrificing one’s own life, as shown by the luminous examples of Charles de Foucauld, the monks of Tibhirine, the bishop of Oran Pierre Claverie and so many brothers and sisters who, with the grace of Christ, have been faithful with meekness and humility and have died with the name of Jesus on their lips and mercy in their hearts. And here I think of nonviolence as a perspective and way of understanding the world, to which theology must look as one of its constitutive elements. The writings and practices of Martin Luther King and Lanza del Vasto and other peacemakers help us here. The memory of Blessed Justin Russolillo, who was a student of this Faculty, and of Fr Peppino Diana, who also studied here and was a young parish priest killed by the Camorra, help and encourage us. Here I would mention a dangerous syndrome: the “Babel syndrome”. We think that the “Babel syndrome” is the confusion that arises when we don’t know what the other person is saying. That is the first stage. But the real “Babel syndrome” is when I do not listen to what the other person is saying and think that I know what the other is thinking and is about to say. That is the bane!

Examples of dialogue for a theology of welcoming

While “dialogue” is not a magic formula, theology is certainly helped in its renewal when it takes it seriously, when it is encouraged and favored among teachers and students, as well as with other forms of knowledge and with other religions, especially Judaism and Islam. Students of theology should be educated in dialogue with Judaism and Islam to understand the common roots and differences of our religious identities, and thus contribute more effectively to the building of a society that values diversity and fosters respect, brotherhood and peaceful coexistence. 

To educate students in this. I studied in the period of decadent theology, decadent scholasticism, the age of the manuals. We used to joke that all the theses in theology could be proved by the following syllogism. First, things appear this way. Second, Catholicism is always right. Third, Ergo… In other words, a defensive, apologetic theology shut in a manual. We used to joke about it, but that was what we were presented with in that period of decadent scholasticism.

To seek a peaceful and dialogical coexistence. We are called to dialogue with Muslims to build the future of our societies and cities; we are called upon to see them as partners in the building of a peaceful coexistence, even when there are disturbing episodes by fanatical groups who are enemies of dialogue, such as the tragedy of last Easter in Sri Lanka. Yesterday, the Cardinal Archbishop of Colombo told me: “After doing everything I could do, I realized that a group of people, Christians, wanted to go to the Muslim quarter and kill them. I asked the Imam to come with me in the car, and together we went there to convince Christians that we are friends, that those people were extremists, that they are not ‘ours’”. This is an attitude of closeness and dialogue. Forming students to dialogue with Jews means educating them to understand their culture, their way of thinking, their language, in order to better understand and live our relationship on the religious level. In the theological faculties and ecclesiastical universities, courses in the Arabic and Hebrew languages and culture, as well as mutual knowledge between Christian, Jewish and Muslim students are to be encouraged.

I would like to give two concrete examples of how the dialogue that characterizes a theology of welcoming can be applied to ecclesiastical studies. First of all, dialogue can be a method of study, as well as of teaching. When we read a text, we dialogue with it and with the “world” of which it is an expression; and this also applies to sacred texts, such as the Bible, the Talmud and the Koran. Often, then, we interpret a particular text in dialogue with others from the same period or from different eras. The texts of the great monotheistic traditions are in some cases the result of a dialogue. There are cases of texts that are written to offer answers to some of life’s deeper questions posed by texts that preceded them. This is also a form of dialogue. 

The second example is that dialogue can be lived as a theological hermeneutic in a specific time and place. In our case: the Mediterranean at the beginning of the third millennium. It is not possible to realistically read this space except in dialogue and as a bridge?historical, geographical, human?between Europe, Africa and Asia. This is a place where the absence of peace has led to multiple regional and global imbalances, and whose pacification, through the practice of dialogue, could instead greatly contribute to initiating processes of reconciliation and peace. Giorgio La Pira would tell us that, for theology, it is a matter of contributing to the construction of a “large tent of peace” throughout the Mediterranean basin, where the different sons of the common father Abraham can live together in mutual respect. Do not forget our common father.

A theology of welcoming is a theology of listening

Dialogue as a theological hermeneutic presupposes and involves conscious listening. This also means listening to the history and experience of the peoples who inhabit the Mediterranean region to be able to decipher the events that connect the past to the present and to be able to understand the wounds along with the potential that exists. In particular, it is a question of understanding the way in which Christian communities and individual prophetic lives have been able?even recently?to incarnate the Christian faith in contexts sometimes of conflict, minority and coexistence with a plurality of other religious traditions. 

This listening must be deeply connected with cultures and peoples for another reason as well. The Mediterranean is precisely a sea that is also a crossroads. If we fail to understand that crossroads, we will never understand the Mediterranean. It is a sea geographically closed to the oceans, but culturally always open to encounter, dialogue and mutual inculturation. Nonetheless, there is a need for renewed and shared narratives which?based on listening to the past and to the present?speak to the hearts of people, narratives in which it is possible to see oneself in a constructive, peaceful and hope-generating way.

The multicultural and multi-religious reality of the new Mediterranean is formed by these narratives, in the dialogue that arises from listening to people and texts of the great monotheistic religions, and especially from listening to young people. I am thinking of the students of our faculties of theology, of those from “secular” universities or from other religious inspirations. “When the Church and, we can add, theology?abandons the rigid schemes and opens itself to an open and attentive listening of young people, this empathy enriches it, because it allows young people to make their own contribution to the community, helping it to appreciate new sensitivities and to consider new questions” (Ap. Exhort. Christus Vivit, 65). To appreciate new sensitivities: this is the challenge.

Entering more deeply into the kerygma comes from the experience of dialogue that arises from listening and that generates communion. Jesus himself announced the kingdom of God in dialogue with all kinds and categories of people of the Judaism of his time: with the scribes, the Pharisees, the doctors of the law, the publicans, the learned, the simple, sinners. To a Samaritan woman he revealed, in listening and dialogue, the gift of God and her own identity: he opened to her the mystery of his communion with the Father and of the superabundant fullness that flows from this communion. His divine listening to her human heart opened that heart to accept in turn the fullness of Love and the joy of life. We lose nothing by engaging in dialogue. We always gain something. In a monologue, we all lose, all of us.

An interdisciplinary theology

A theology of welcoming which, as a method of interpreting reality, adopts discernment and sincere dialogue requires theologians who know how to work together and in an interdisciplinary way, overcoming individualism in intellectual work. We need theologians men and women, priests, lay people and religious?who, in a historical and ecclesial rootedness and, at the same time, open to the inexhaustible novelties of the Spirit, know how to escape the self-referential, competitive and, in fact, blinding logics that often exist even in our own academic institutions and concealed, many times, among our theological schools.

In this continuous journey of going out of oneself and meeting others, it is important that theologians be men and women of compassion – I emphasize this: that they be men and women of compassion – inwardly touched by the oppressed life many live, by the forms of slavery present today, by the social wounds, the violence, the wars and the enormous injustices suffered by so many poor people who live on the shores of this “common sea”. Without communion and without compassion constantly nourished by prayer – this is important: theology can only be done “on one’s knees” – theology not only loses its soul, but also its intelligence and ability to interpret reality in a Christian way. Without compassion, drawn from the Heart of Christ, theologians risk being swallowed up in the condition of privilege of those who prudently place themselves outside the world and share nothing risky with the majority of humanity. A laboratory theology, a pure theology, “distilled” like water, which understands nothing.

I would like to give an example of how the interdisciplinarity that interprets history can involve an entering more deeply into the kerygma and, if animated by mercy, can be open to trans-disciplinarity. I am referring in particular to all the aggressive and warlike attitudes that have marked the way in which Mediterranean peoples who called themselves Christians have lived. This includes both the colonial attitudes and practices that have shaped the imagination and policies of these peoples so much, and the justifications for all sorts of wars, as well as all the persecutions carried out in the name of a religion or alleged racial or doctrinal purity. We too carried out these persecutions. I remember, in the Chanson de Roland, that after the battle was won, all the Muslims were lined up in front of the baptismal font. There was someone with a sword. And they were given a choice: either be baptized or be killed, sent to the next world. Baptism or death. We did this. With respect to this complex and painful history, the method of dialogue and listening, guided by the evangelical criterion of mercy, can greatly enrich interdisciplinary knowledge and rereading, also bringing out, by contrast, the prophecies of peace that the Spirit has never failed to arouse.

Interdisciplinarity as a criterion for the renewal of theology and ecclesiastical studies involves the commitment to continually revisit and reconsider tradition. Reconsider tradition! And keep asking questions. In fact, for Christian theologians, listening does not happen in a vacuum, but is done from a theological heritage that?precisely within the Mediterranean space?has its roots in the communities of the New Testament, in the rich reflection of the Fathers and in many generations of thinkers and witnesses. It is that living tradition that has come down to us that can help to enlighten and decipher many contemporary issues. Provided, however, that it is reread with a sincere will to purify memory, that is, discerning that which was in accord with God’s original intention, revealed in the Spirit of Jesus Christ, and that which was unfaithful to this merciful and saving intention. Let us not forget that tradition is a root that gives life: it transmits life so that we can grow, flourish and bear fruit. So often we think of tradition as a kind of museum. No! Last week or the week before, I read a quote of Gustav Mahler, who said: “Tradition is the guarantee of the future, not the guardian of ashes!” Nice! We live tradition like a tree that lives and grows. In the fifth century Vincent of Lérins understood this well. He described the growth of faith, the tradition, using these three criteria: annis consolidetur, dilatetur tempore, sublimetur aetate. That is tradition! Without tradition you cannot grow! Tradition serves growth, as the root serves the tree.

Networked theology

Theology after  Veritatis Gaudium is a networked theology and, in the context of the Mediterranean, in solidarity with all the “shipwrecked” of history. In the theological task ahead, we recall St. Paul and the journey of early Christianity that connects the East with the West. Here, very close to where Paul landed, one cannot help but remember that the Apostle’s journeys were marked by evident problems, such as the shipwreck in the middle of the Mediterranean (Acts 27:9ff). A shipwreck that makes one think of Jonah’s. But Paul does not flee and may even think that Rome is his Nineveh. He could be seeking to correct Jonah’s defeatist attitude and to redeem his attempted escape. Now that Western Christianity has learned from many mistakes and critical moments of the past, it can return to its sources hoping to be able to bear witness to the Good News to the peoples of the East and West, North and South. Theology?keeping its mind and heart fixed on the “gracious and merciful God” (cf. Jon 4:2)?can help the Church and civil society to set out again in the company of so many shipwrecked people, encouraging the people of the Mediterranean to reject any temptation toward reconquest or toward an identity that is closed in on itself. Both arise, are nurtured and grow from fear. Theology cannot be done in a setting of fear.

The work of theological faculties and ecclesiastical universities contributes to the building of a just and fraternal society, in which the care of creation and the building of peace are the result of collaboration between civil, ecclesial and interreligious institutions. It is first of all a work within the “evangelical network”, that is, in communion with the Spirit of Jesus who is the Spirit of peace, the Spirit of love at work in creation and in the hearts of men and women of good will of every race, culture and religion. In an analogous way to the language used by Jesus to speak of the Kingdom of God, interdisciplinarity and networking are intended to encourage the discernment of the presence of the Spirit of the Risen One in reality. By understanding the Word of God in its original Mediterranean context, it is possible to discern the signs of the times in new contexts.

Theology after “Veritatis Gaudium” in the context of the Mediterranean

I have spoken a great deal about  Veritatis Gaudium. I would like to thank publically, since he is here, Archbishop Zani, who helped craft this document. Thank you! What, then, is the task of theology after  Veritatis Gaudium in the context of the Mediterranean? To go straight to the point, what is its task? It must be in tune with the Spirit of the Risen Jesus, with his freedom to travel the world and reach the peripheries, even those of thought. Theologians have the task of encouraging ever anew the encounter of cultures with the sources of Revelation and Tradition. The ancient edifices of thought, the great theological syntheses of the past are mines of theological wisdom, but they cannot be applied mechanically to current questions. One should treasure them to look for new paths. Thanks be to God, the first sources of theology, that is, the Word of God and the Holy Spirit, are inexhaustible and always fruitful; therefore one can and must work towards a “theological Pentecost”, which allows the women and men of our time to hear “in their own native language” a Christian message that responds to their search for meaning and for a full life. For this to happen, a number of preconditions are necessary.

First of all, it is necessary to start from the Gospel of mercy, from the proclamation made by Jesus himself and from the original contexts of evangelization. Theology is born amidst specific human beings, who have encountered the gaze and heart of God who seeks them with merciful love. Doing theology is also an act of mercy. I would like to repeat here, from this city where there are not only episodes of violence, but which preserves many traditions and many examples of holiness?in addition to a masterpiece by Caravaggio on the works of mercy and the testimony of the holy doctor Giuseppe Moscati?I would like to repeat what I wrote to the Faculty of Theology of the Catholic University of Argentina: “Even good theologians, like good shepherds, have the odor of the people and of the street and, by their reflection, pour oil and wine onto the wounds of mankind. Theology is an expression of a Church which is a “field hospital”, which lives her mission of salvation and healing in the world. Mercy is not just a pastoral attitude but it is the very substance of the Gospel of Jesus. I encourage you to study how the various disciplines — dogma, morality, spirituality, law, and so on — may reflect the centrality of mercy. Without mercy our theology, our law, our pastoral care run the risk of collapsing into bureaucratic narrow-mindedness or ideology, which by their nature seeks to domesticate the mystery”.[1] Theology, by following the path of mercy, prevents the mystery from being domesticated.

Secondly, a serious integration of history within theology is necessary, as a space open to the encounter with the Lord. “The ability to discover the presence of Christ and the Church’s journey through history makes us humble, and removes us from the temptation to seek refuge in the past in order to avoid the present. And this has been the experience of many scholars, who have begun, I wouldn’t say as atheists, but rather as agnostics, and have found Christ. Because history could not be understood without this force”.[2]

Theological freedom is necessary. Without the possibility of experimenting with new paths, nothing new is created, and there is no room for the newness of the Spirit of the Risen One: “For those who long for a monolithic body of doctrine guarded by all and leaving no room for nuance, this might appear as undesirable and leading to confusion. But in fact such variety serves to bring out and develop different facets of the inexhaustible riches of the Gospel” (Ap. Exhort.  Evangelii Gaudium, 40). This also implies an adequate updating of the ratio studiorum. On the freedom of theological thought, I would make a distinction. Among scholars, it is necessary to move ahead with freedom; then, in the final instance, it will be the magisterium to decide, but theology cannot be done without this freedom. But in preaching to the People of God, please, do not harm the faith of God’s people with disputed questions! Let disputed questions remain among theologians. That is your task. But God’s people need to be given substantial food that can nourish their faith and not relativize it.

Finally, it is essential to have light and flexible structures that express the priority given to welcoming and dialogue, to inter- and trans-disciplinary work and networking. The statutes, the internal organization, the method of teaching, the program of studies should reflect the physiognomy of the Church “which goes forth”. The class schedules and other aspects of university life should be designed to encourage as much as possible the participation of those who wish to study theology: in addition to seminarians and religious, even lay people and women both lay and religious. In particular, the contribution that women are making and can make to theology is indispensable and their participation should therefore be supported, as you do in this Faculty, where there is ample participation of women as teachers and as students. 

May this beautiful place, home of the Theological Faculty dedicated to St. Aloysius, whose memorial is celebrated today, be a symbol of beauty to be shared, open to all. I dream of Theological Faculties where one lives differences in friendship, where one practices a theology of dialogue and welcoming; where one experiences the model of the polyhedron of theological knowledge instead of that of a static and disembodied sphere. Where theological research can promote a challenging but compelling process of inculturation.

Conclusion

The criteria of the Foreword of the Apostolic Constitution  Veritatis Gaudium are evangelical criteria. The kerygma, dialogue, discernment, collaboration and network – and here I would add parrhesia, which was cited as a criterion, which is the ability to press forward to the limits, side by side with hypomoné, patient endurance, the ability to stay within the limits in order to move forward – these are elements and criteria that translate the way in which the Gospel was lived and proclaimed by Jesus and with which it can still be transmitted today by his disciples.

Theology after  Veritatis Gaudium is a kerygmatic theology, a theology of discernment, of mercy and of welcoming, in dialogue with society, cultures and religions for the construction of the peaceful coexistence of individuals and peoples. The Mediterranean is a historical, geographical and cultural matrix for kerygmatic welcoming practiced through dialogue and mercy. Naples is an example and special laboratory of this theological research. I wish you all the best in your work!

[1] Letter to the Grand Chancellor of the “Pontificia Universidad Católica Argentina” for the 100th anniversary of the Founding of the Faculty of Theology, 3 March 2015.

[2] Speech to Participants in the Conference of the Association of Professors of Church History, 12 January 2019. 

Seminar on
“Interreligious Dialogue: Perspectives from Asia”

Pontificia Università Urbaniana, Roma
18 June 2019
A Keynote Address

by H. E. Mons. Miguel Ángel Ayuso Guixot, MCCJ
President. Pontifical Council for Interreligious Dialogue

Prophetic Meaning of the Document on Human Fraternity

Your Excellencies,
Distinguished Guests,

Foreword

First of all, let me apologize for my absence to this convocation due to another unavoidable previous commitment that I am unable to change and that prevent me from being present among you at this important gathering.

I am happy to be represented by Reverend Father Markus Solo SVD, an Official of our Dicastery for Interreligious Dialogue, who will read my address with the thoughts I wanted to share with you about the topic of our Meeting.

I thank His Excellency the Ambassador of Indonesia to the Holy See, Mr. Agus Sriyono, the Coordinator of the Asian Ambassadors to the Holy See, who kindly invited me, on behalf of the Asian Ambassadors to reflect together with you on the Declaration of Abu Dhabi, so as to assist you in redoubling your efforts in the promotion of mutual understanding and co-existance among people of different religious traditions in Asia.

Introduction

There is no doubt that I was privileged to have personally witnessed an event that many have called "historic" about the signing of the Document “Human Fraternity for world peace and living together, signed by His Holiness Pope Francis and His Eminence the Grand-Imam of Al-Azhar, Dr. Ahmed Al-Tayyeb,in Abu Dhabi last February 4, 2019.

 I believe we can say, without any rhetoric, that the signing of the document on Human Fraternity was a milestone on the path of interreligious dialogue. I am sure the importance of what has happened will not escape any of you either. 

Let me publicly thank Pope Francis for the impetus he has given to interreligious dialogue. The dialogue between people of different religions is truly at the center of his reflections and actions. It is well-known that since the beginning of his pontificate, the Holy Father has emphasized relationships between members of the various religions, highlighting the importance of friendship and respect.

As I mentioned, the Document on Human Fraternity represents a milestone on the path of interreligious dialogue. The milestone is just that: a point along the way, neither the beginning nor the end. The Holy Father echoes this very point when he said during the press conference on the return flight from Abu Dhabi: "from the Catholic point of view the document did not go an inch beyond the Second Vatican Council. Nothing. The document emerged from the spirit of Vatican II ". Allow me briefly to mention some significant elements.

Roots in the Council

The document can be understood only if it is included as part of the long-standing journey of interreligious relations of the Catholic Church, which found official expression in the Second Vatican Council, actually since the opening address of 11 October 1962, when John XXIII (Pope Roncalli) invited all to promote unity in the Christian and human family: unity among Catholics, unity with Christians not yet in full communion and finally, something that is perhaps of greater interest in this context, "..the unity, finally of esteem and respect for the Catholic Church shown by those who still profess the different non-Christian forms of religion."(Gaudet Mater Ecclesia, § 19).

St. Pope Paul VI in the encyclical Ecclesiam suam (August 6, 1964), which outlined the program of his pontificate, wrote that the mission of the Church today is named dialogue. Opening up to others, discovering the values in which they live, walking together and cooperating for justice and peace: these are the ways of witnessing to the fullness of truth and life which, as Christians, we contemplate and receive from Jesus Christ.

With the 2^nd Vatican Council the dyke walls separating religions began to crack little by little, finally breaking up so that the river of dialogue could flow. The Conciliar Declarations Nostra Aetate on the relationship between the Church and believers of other religions and Dignitatis Humanae on religious freedom, present similar themes and as documents are closely linked to each other. These paved the way for Saint John Paul II to initiate meetings such as the World Day of Prayer for Peace in Assisi on 27 October 1986 and for Benedict XVI, twenty-five years later, to continue in the city of St. Francis the reflection, dialogue and prayer for peace and justice, begun by John Paul, on the Day of Prayer for the world, "Pilgrims of truth, pilgrims of peace."

Thus, the commitment of the Catholic Church to interreligious dialogue that continues in  our day to open paths to peace, is really part of its original mission and is rooted in the Council itself, to which these two recent pontificates refer in their teaching on interreligious dialogue.

We can indeed say that through the “dialogue with the world” of Paul VI, the “dialogue of peace” of John Paul II, and the “dialogue of charity in truth” of Benedict XVI, we have come, in fifty years, to the challenge of the "dialogue of friendship”, as announced by Francis.

Living one's identity in the "courage of otherness" is the threshold which the Church of Pope Francis asks us today to cross. Only in this way can faith in God, through Jesus, create a new history, building a civilization of the covenant that embraces the richness of differences in peace and in the exchange of gifts. 

On the path of interreligious dialogue

Let’s reflect together, in the light of what occurred in Abu Dhabi, on how to strengthen the bonds of human fraternity in order to build a peaceful world in a common coexistence. Let us try to find new pathways so that the document may be applied and relevant in the Asian context. In fact, I hope that through this Seminar we may become recommitted to make the Abu Dhabi Document an instrument we can utilize for the good of our respective societies. 

In fact, Interreligious collaboration can and must support the rights of every human being, in every part of the world and at all times. We are all members of one human family and as such we have equal rights as well as duties as citizens of this world. Let us not forget that at the base of any collaboration or dialogue there is the common root of our humanity. This means that we do not start at zero in dialogue: there is always our shared humanity, with all its existential and practical aspects, which provide the needed meeting ground. 

Since the Second Vatican Council the Catholic Church has been convinced that "We cannot truly call on God, the Father of all, if we refuse to treat in a brotherly way any man, created as he is in the image of God." (Nostra aetate, 5). "But" says Pope Francis " fraternity also embraces variety and differences between brothers and sisters, even though they are linked by birth and are of the same nature and dignity. " (Message of the Holy Father Francis for the celebration of the 38th World Day of Peace: No longer slaves but brothers, 1 January 2015). 

 Pluralism, not only religious, but also as found in society in general, is a reality that invites us to reflect each on our own identity, which we must claim so as to participate in authentic interreligious dialogue. We are not saying that all religions are equal, but rather that all believers, those who seek God as well as all people of good will without a religious affiliation, have an equal dignity. Thus, we must act in a manner so that God, who created us, is not a cause for division, but the basis for our unity.

I urge you, through the various centers of learning in your respective Asian countries, to embrace a new impulse to study and deepen the reflection on plurality and the underlying differences, beginning from the various points of view indicated, as a means of benefiting the formation of those who are involved, in the various and sundry roles needed in the field of interreligious dialogue.

Let us therefore adopt the culture of dialogue as a way of collaboration, as a method of mutual knowledge and as way of establishing a common criterion. I remember how the Holy Father spoke recently in Cairo about three fundamental orientations for pursuing dialogue and knowledge among people of different religions: "the duty to respect one’s own identity and that of others, the courage to accept differences, and sincerity of intentions" (Speech to the participants in the International Conference for Peace, Al-Azhar Conference Center, Cairo 28 April 2017).

In today's world, tragically marked by neglecting God or by the abuse that is made of His name, people belonging to different religions are called to defend and promote peace and justice, human dignity and to protect the environment with a united commitment. We must offer our collaboration to the societies in which we believers are citizens, calling on our common values and our deepest convictions concerning the sacred and inviolable character of life and of the human person. The coherent and credible believer is a witness and bearer of values, which can greatly contribute to building a more just society, these include  rectitude, fidelity, love for the common good, attention to others, especially for those who are in need of benevolence and mercy.

Interreligious dialogue has as an essential function to build civil coexistence, a society that includes and is not built on the culture of waste and is a necessary condition for peace in the world. In a dehumanized world, in which the culture of indifference and greed characterize the relationships among human beings, there is need for a new and universal solidarity and a new dialogue to shape our future as one human dignity.

Pope Francis in his speech at the Global Conference of Human Fraternity said: "There is no alternative: either we will build the future together or there will be no future. Religions in particular cannot renounce the urgent task of building bridges between peoples and cultures. The time has come when religions should more actively exert themselves, with courage and audacity, and without pretense, to help the human family deepen the capacity for reconciliation, the vision of hope and the concrete paths of peace." (Address of Pope Francis at the Global Conference of Human Fraternity, Founder’s Memorial Abu Dhabi, 4.2.2019).

The Holy Father reminds us that no matter where, when or with whom, we are called to realize, today and everywhere, what is absolutely necessary outreach for our world, namely interreligious dialogue. At the center of the Apostolic Journey to Abu Dhabi, conceived as a mission of an interreligious and pastoral nature, there is a concrete call to "Universal Fraternity", in the name of justice and peace.

The prophetic dimension of the Document on Human Fraternity

To talk in detail about the Document and its value, I believe it is appropriate to include its context, like a painting, in the right frame. I think we cannot help reading and reflecting on the Document in the light of what the Holy Father wrote in the Encyclical Letter Evangelii Gaudium: "Giving priority to time means being concerned about initiating processes rather than possessing spaces. (...) What we need, then, is to give priority to actions which generate new processes in society and engage other persons and groups who can develop them to the point where they bear fruit in significant historical events. Without anxiety, but with clear convictions and tenacity."(Evangelii Gaudium 223). 

We know well that the path of interreligious dialogue has often been uphill and filled with obstacles; it is a long history also made of confrontations, prejudices and conflicts. But the importance of this document also lies in the fact that we wanted to go beyond these blocks. There is an urgency dictated by the current world situation that demands that we put aside prejudices, delays and difficulties. Throughout the Document, the conviction emerges that all together we can and must still work with courage and faith to recover hope in a new future for humanity. It is undoubtedly a challenging document, I would say even a point of no return that requires reflection, study and that engages us in its diffusion. Therefore, the intent of the Document is to adopt: the culture of dialogue as a way of life; the common collaboration as conduct; and the mutual knowledge as a method and criterion.

From tolerance to coexistence

The text of the Abu Dhabi Declaration emphasizes the need to move from mere tolerance to fraternal coexistence. For Christians living in the Middle East or in Muslim-majority countries in Asia it means they no longer need feel that they are a excluded minority struggling to survive or else to flee, but active citizens who have the right and the duty to contribute to the development of society. For Muslims living in the West this means seeking true integration while respecting the laws of the countries that host them and with the spirit of faith that comes from being guests of brothers. My predecessor, the late Cardinal-President, His Eminence Jean-Louis Tauran, while visiting several Asian countries such as Indonesia, Bangladesh and Pakistan, always emphasized the importance of human fraternity by saying: As believers, it is not enough if we stay only on the level of tolerance. As brothers and sisters, we cannot only tolerate each other, but rather love each other. Therefore, we have to pass from tolerance to love, as the love will enable us to coexist peacefully. As the Declaration embodies a universal message, it is in fact, a call to all believers and people of good will, regardless of which religion they belong to, to get to know each other starting from what unites them, that is the One God they believe in.

"Know yourself" but also "Know your brother"

As Pope Francis explained at the Founder's Memorial: "Alongside the famous ancient maxim ‘know yourself’, we must uphold ‘know your brother or sister’: their history, their culture and their faith, because there is no genuine self-knowledge without the other. As human beings, and even more so as brothers and sisters, let us remind each other that nothing of what is of the dignity of the human person can remain foreign to us. It is important for the future to maintain an open mindedness as central to our identity capable of overcoming the temptation to close in oneself, thus becoming rigid.”

The prospect of educating to a culture of encounter, of fraternity, and of peace entails, as an inevitable consequence, the will to review, in this light, also the educational and academic paths in schools, training institutes, universities. A first concrete step will be to study, reflect and spread the Document on Human Fraternity as the Holy Father asked us to do.

With regard to education for intercultural dialogue, which also is of a great importance in the Asian context, with its huge cultural diversity, let me bring to mind what was written in the document of the Congregation for Catholic Education,  n. 19: “This knowledge is not sufficient in itself, but opens up to dialogue. The more abundant the knowledge, the more it can sustain dialogue and co-existence with people who profess other religions. In the context of an open dialogue among cultures, different religions can and must make a decisive contribution to forming an awareness of common values."(Congregation for Catholic Education, Educating for Intercultural Dialogue in the Catholic School. Living Together for a Civilization of love, October 28, 2013)

Faced with a humanity wounded by so many divisions and ideological extremism, the Pope and the Great Imam have shown that the promotion of a culture of encounter and mutual knowledge is not some utopian idea, but the necessary condition for living in peace, and leaving a better world to future generations than the one we now live in.

The Declaration should be seen as a "symbol of the embrace between East and West, between North and South". This presupposes, on the one hand, that the two partners stand before God in an attitude of sincere readiness to obey His will. And, on the other hand, a careful discernment of the crucial moment that today humanity is traversing, in the light of its respective faith in God's plan for human history.

Our societies today are marked by a lack of respect for the human dignity of each person, the dissolution of the family, a noticeable difficulty to accept and integrate those in need as well as a lack of hope in so many of the younger generation. Thus, it is up to us to help form consciences so that our communities we both listen to and learn from each other with interest, sensitivity and respect to the rich human and spiritual heritage unique to each believer. The importance of the formation and education of the younger generations is critical. The rupture between generations must be reconstructed in order to find new ways to resurrect the religious dialogue which has been seemingly lost with youth today.

In his Address at the Founder’s Memorial in Abu Dhabi, the Pope explained what he means by fraternity: “Religions should be the voice of the least, who are not statistics but brothers and sisters, and should stand on the side of the poor. They should keep watch as sentinels of fraternity in the night of conflict. They should be vigilant warnings to humanity not to close our eyes in the face of injustice and never to resign ourselves to the many tragedies in the world”. Clearly Pope Francis does not speak of a theoretical fraternity. 

In the light of what has been already said, the duty to care for one’s brother becomes clear. When God asks, "Where is your brother", it is not possible to answer: "I do not know. Am I my brother's keeper?" (see Gen 4: 9). Given this reality, various questions arise: how can we care for each other as part of one human family? How can we nurture a non-theoretical, practical brotherhood that translates into authentic fraternity? How can the inclusion of the other prevail over exclusion, based on one’s own affiliations? How can religions be channels of fraternity rather than barriers of division?

Fraternity is a complex human reality, one which deserves serious attention, and at the same time one which needs to be handled with delicacy. If fraternity presupposes solidarity among people, it obviously suggests an interior caring attitude, what Pope Francis would call "tenderness", to express the love of one's neighbor. 

With the signing of the Abu Dhabi Declaration, a space of openness, sincerity and collaboration has been created, in which the many remaining blocks can be removed and overcome with prudence and discernment. God gives light, and God is present where there is love.

In the sign of peace a bridge was built and a wall broken down

Thanks to a true collaboration between believers, such as that between the Holy Father and the Great Imam of al-Azhar, we have been given a work which can contribute to the good of all, helping to identify the many injustices that still afflict this world and at the same time condemn the use of any violence. In fact, as Pope Francis has always encouraged us to do, a bridge has been built with the Human Fraternity Document as an exhortation to look with mercy at the lives of others, to have compassion for the poor, to work together for the good of our common home which is Creation.

Opening to others, getting to know them and recognize them as brothers and sisters is the first step towards bringing down the walls raised because of fear and ignorance and trying instead to together build bridges of friendship that are fundamental for the good of all humanity. Therefore, we should cultivate in our families and in our political, civil and religious institutions a new lifestyle where violence is rejected, and the human person is respected. As the Holy Father has said on many occasions, dialogue must be based on friendship and mutual respect, which has its roots in the recognition of dignity of each human person.

I believe, therefore, that by practicing, in freedom and in respect for the law, what the majority of religions have in common - prayer, fasting, almsgiving, pilgrimage - we can show that believers are a factor for peace in human societies and we can respond to all those who unjustly accuse religions of fomenting hatred and of being the cause of violence. In today's precarious world, dialogue between religions is not a sign of weakness. Dialogue among believers, rather, is as an expression of God's dialogue with humanity.        

Prayer, dialogue, respect and solidarity are the only weapons able to combat terrorism, fundamentalism and any kind of war and violence. And they are weapons that are part of the spiritual arsenals of every religion.  Peace is a precious asset, an aspiration that lives in the heart of every man and woman, believer or non-believer, something that should inspire every human action. In reading the Abu Dhabi Document in a pluralistic world, in a globalized society, what emerges is that a reconciliation between East and West, between North and South, cannot be built unless we start from a common point: the condemnation and rejection of any kind of violence or war. As the Holy Father has said many times, we are in midst of a Third World War, even though fought in pieces around the globe. Contemporary societies are societies in which we live together among different peoples, thus, it is necessary to truly unite all the forces: So, either we work for integration and harmony, or this condition of piecemeal war will continue to dominate our interactions. Religions and cultures are challenged in their very essence to call forth all that is peaceful in them and to spread these gifts throughout the world.

Conclusion

I hope that the great gesture made by the Holy Father and Imam Al-Tayyeb, in front of and with the representatives of the different religious convictions, can find an echo in all those who are responsible in the various areas of social and civil life. I hope that this Message of Fraternity will be welcomed by the international community for the good of the whole human family which must pass from simple tolerance to true collaboration and peaceful coexistence.

We must therefore support the exemplary and determined efforts aimed at promoting peace among the peoples of the world, much like Pope Francis and the Great Imam have done.  

Thank you for your attention.

Nomination of the new President for the Pontifical Council for Interreligious Dialogue

The Holy Father has nominated as President of the Pontifical Council for Interreligious Dialogue, His Excellency Bishop Miguel Ángel Ayuso Guixot, M.C.C.J., Titular Bishop of Luperciana, currently the Secretary for the same Pontifical Council for Interreligious Dialogue 

Conference on ‘Promoting Peace Together’
Ecumenical Centre, Geneva
21^st May 2019

Opening Address

H.E. Bishop Miguel Ángel Ayuso Guixot
Secretary
Pontifical Council for Interreligious Dialogue

Rev. Dr Olav Fykse Tveit, Secretary General of the WCC,
Your Excellencies,
Distinguished representatives of other religious traditions
Distinguished Guests,
Dear Sisters and Brothers, 

I am grateful to Rev. Dr Olav Fykse Tveit, Secretary General of the WCC and the staff for organising this seminar to disseminate the message of the historic Document on ‘Human Fraternity for World Peace and Living Together.’ I also thank you all for your valuable presence on this occasion. 

Since the beginning of His Pontificate, Pope Francis has always invited us to promote a ‘culture of dialogue’ through mutual respect and friendship. In this regard, the Document on ‘Human Fraternity’ is truly a milestone on the path of interreligious dialogue. It marks how far we have come together, but it is also a point of departure. It is a new dynamic which takes us from being only face-to-face, to our standing shoulder-to-shoulder in order to promote peace and coexistence by looking at the future together. Thus, the Document on Human Fraternity is not so much a map, but a day-to-day commitment of working together for the common good and contributing, as believers, along with people of good will, to heal our wounded world.

By fraternity, it is intended human relationships that draw from the depth of the meaning of family – sister/brother – not only fellowship or friendship, but also the inextricable bond that is the human family. Fraternity cannot mean exclusive to my group, community, culture, religion but inclusive of all. Fraternity can be the dynamic, as the Document suggests, by which we rise above differences and instead build bridges of coexistence for a new world. 

Through our efforts in Interreligious Dialogue, as members of one human family, we promote the dignity of each person, recognizing her or him as sisters and brothers, at all times in every part of the world. We do not start at zero in dialogue: there is always our shared humanity, with all its existential and practical aspects, which provides the needed meeting ground.

Pope Francis in his speech at the Global Conference of Human Fraternity said: "There is no alternative: either we will build the future together or there will be no future. Religions in particular cannot renounce the urgent task of building bridges between peoples and cultures. The time has come when religions should more actively exert themselves, with courage and audacity, and without pretense, to help the human family deepen the capacity for reconciliation, the vision of hope and the concrete paths of peace." (Address of Pope Francis at the Global Conference of Human Fraternity, Founder’s Memorial Abu Dhabi, 4.2.2019).        

Beside the well-known obstacles, confrontations, prejudices and conflicts in today’s world, the Abu Dhabi Declaration beckons us to move beyond any difficulty by remaining always rooted in our own identity, avoiding any kind of syncretism, and supported by the sincerity of our intentions. 

In this way, we commit ourselves to serve humanity through our mutual collaboration in promoting that peace which the world yearns for. Let us promote this historic Document on Human Fraternity calling everyone to reflect and study this new chance for peace and coexistence. 

As Pope Francis and the Grand Imam Ahmed Al-Tayyeb have shown us in their ‘universal call’, through their Declaration that excludes no one, no time, no place for the good of humanity, the culture of encounter and mutual knowledge is not a utopian ideal. It is a necessary condition for living in peace, and leaving a better world to future generations.  

It is my heartfelt wish and profound desire that the Abu Dhabi Declaration bring fruits for the development of a new phase of interreligious dialogue. 

Thank you so much for your interest and attention.

The Launch of the Document: 
Education for Peace in a Multi-Religious World -
A Christian Perspective

 , 
Secretary of the Pontifical Council for Interreligious Dialogue
Ecumenical Centre, Geneva, Geneva

21 May 2019

Reverend Dr. Olav Fykse Tveit
Your Excellencies
Distinguished representatives of other religious traditions
Distinguished Ladies and Gentlemen,

On behalf of the Pontifical Council for Interreligious Dialogue (PCID), I express my gratitude to the General Secretary, the Reverend Dr. Olav Fykse Tveit, and to the staff of the World Council of Churches (WCC) for organising the launching of the Document Education for Peace in a Multi-Religious World: A Christian Perspective, jointly prepared by the PCID and the Office for Interreligious dialogue and Cooperation of the WCC. 

The profile of the PCID notes that “The ecumenical dimension of interreligious dialogue is kept in mind.” Accordingly, the PCID has an ongoing relationship with the Staff of the Office for Interreligious Dialogue and Cooperation (IRDC) of the World Council of Churches. Today’s event marks an important milestone in our continuing efforts at strengthening ecumenical relationships in view of our work of fostering interreligious dialogue.

Our daily experience confirms that we live in a fractured world and that polarisation is increasing. Along with the ecological crisis, political, economic, and social instability continues to threaten the well-being if not the very existence of the planet. Deadly terrorism, acts of religiously motivated violence, radicalisation or self-radicalisation via social media, hate speech, as well as extremist preachers, missionaries, and religious institutions that sow the seeds of hatred and violence are social scourges that must be addressed. 

The document we are launching, Education for Peace in a Multi-Religious World: A Christian Perspective, is grounded in our shared conviction that education has a vital, indeed essential role to play in resolving conflicts, preventing their recurrence, healing the wounded, restoring justice, and upholding the equal dignity of all. 

Even though this document was written by Christians and is mainly directed to Christians, it affirms that peacebuilding needs to embrace everyone. In the preamble we read, 

The purpose of this document is to encourage churches and Christian organizations to reflect on the structural roots of what has led to the disruption of peace in the world, […]. At the same time, it is hoped that the document may assist a wider conversation on education for peace involving followers of other religions, as well as social and political actors in our multi-religious world, […].

In my short presentation, I would like to summarize the contents of this important document, which has three main sections. 

The first section lays out seven reasons Christians are called to engage in education for peace. They are 

1. Christ is our peace (cf. Ephesians 2:14); 
2. As beneficiaries of Christ’s gift of peace, his disciples are called to be artisans of peace; 
3. Peace is intrinsically linked to righteousness and justice; 
4. The cherishing and valuing of education are intrinsic to Christian tradition and practice, and owe much of their significance to the biblical wisdom tradition; 
5. Peace, also understood as the restoration of right relationships, brings out the fundamental links between sin, forgiveness, and reconciliation; 
6. Peacemaking entails paying attention to both the past and the future; 
7. Christian faith in the Triune God teaches that the divine persons are really distinct from and yet related to one another. 

         Christians thus regard educating themselves and others for peace as a central way of responding to Jesus’ words to his disciples: “Blessed are the peacemakers, for they shall be called sons of God” (Matthew 5:9). 

          The second part of the document presents twelves areas and strategies for implementing peacebuilding through education. Even though all of them have implications for all ages and all sectors of society, some of them are more specifically appropriate for children, others for young people,  and still others for adults. Let me enumerate them here. 

1. The right to appropriate education for the contemporary world; 
2. Holistic education; 
3. Education for human beings, created in the image of God; 
4. The model of Jesus as teacher; 
5. Life-long learning and learning from all; 
6. Peace and power; 
7. Learning about, protecting and affirming “the other”; 
8. Use of media in peace education; 
9. Learning from and with our scriptures; 
10. Worship, spirituality, and education for peace; 
11. Prevention and reconciliation; 
12. Integrating the perspectives of development and ecology. 

          The third part of the document offers ten recommendations to churches, Christian educational institutions, and the national and regional confessional ecumenical bodies for prayerful refection. They are  

1. Study the document and reflect on what could be effective and contextually relevant methods of education for peace: 
2. Develop educational resources and curricula; 
3. Identify potential partners with whom creative, interactive, learner-centred educational tools can be developed for various levels: family, religious communities, educational institutions, and the wider society; 
4. Examine and challenge the past and present structural factors that have contributed to violence; 
5. Encourage Christian institutions of learning and church agencies, particularly those offering catechetical programmes for children and young people, to integrate elements of education for peace in spiritual and human formation; 
6. Audit how elements of religious life, including scriptural engagement, public worship, prayer, and liturgy, can contribute to fostering human solidarity for a more just and peaceful society; 
7. Request Christian bodies from around the world to study prayerfully the document “Christian Witness in a Multi-Religious World: Recommendations for Conduct” to overcome disputes related to conflicting understandings of mission, conversion, and proselytism; 
8. Recall the life stories of extraordinary persons who have wrestled ecumenically and interreligiously with questions of justice and peace and ecological well-being; 
9. Call on governments to shape education in ways that promote and prioritise peace; 
10. Pray together for the cause of peace. 

In conclusion, I would call to mind the words of the Church Father St. John Chrysostom, who asks, “What greater work is there than training the mind and forming the habits of the young?” (Hom. 60, in c. 18). I would also recall the words of Saint Paul VI, who states, “The world must be educated to love peace, to build it up and defend it” (Pope Paul VI, 1968).

All of us yearn and hope for peace. Peace is a gift, a challenge, and a commitment. Together with people of other faiths and goodwill, let us dedicate ourselves to the noble task of promoting Education for Peace in a Multi-Religious World. 

Conference on Promoting Peace Together 
Interreligious Dialogue Fostering a Fraternal World
Msgr. Indunil J. Kodithawakku K. (Under-Secretary – PCID)
Ecumenical Centre, Geneva, 21 May 2019

As-salamu alaykum! Peace be with you! Pope Francis began his speech at the Interreligious meeting held on April 4 in Abu Dhabi with this traditional Arabic greeting. During these 50 days of Easter we can also recall that the risen Christ offered the same greeting to his disciples: Peace be with you.

The Document on Human Fraternity for World Peace and Living Together, identifies “religious extremism” as one of the causes of a “third world war [that is] being fought piecemeal.” On May 7, the Secretary-General of the United Nations António Guterres said that following the territorial defeat of Islamic State (ISIL) many jihadists as well as those they inspire, represent a major transnational threat.[1] These observations make it clear that we cannot speak of interreligious dialogue as a way of fostering a fraternal world without addressing the scourge of religious extremism. 

The document on Human Fraternity clarifies the nexus between religion and violence as follows:

“Terrorism […] threatens the security of people, […] and disseminates panic, terror and pessimism, but this is not due to religion, even when terrorists instrumentalize it.” 

“Every attempt to attack places of worship or threaten them by violent assaults, bombings or destruction, is a deviation from the teachings of religions as well as a clear violation of international law.”

One of the causes of terrorism is “an accumulation of incorrect interpretations of religious texts […] for the purpose of achieving objectives that are political, economic, worldly and short-sighted.”

Religious leaders rightly condemn terrorism in the name of religion. More than that, religions need to work together to eliminate the religious extremism that is used to justify terrorism. To do that,

1. Religious communities need to look inwards 

Each ethnic and religious group needs to engage in a communal examination of conscience to determine if fundamentalist/nationalist groups within its own community are or have been directly or indirectly responsible for radicalization within other religious traditions. Have the religious and political leaders of the community been silent observers, tacit supporters or active collaborators of the radicalisation of the youth in their own community? When atrocities committed, it is not enough to say ‘that’s not who we are or what our faith is about’. The right question to be asked, is: “who and what created the young men and women within our community capable of such hate and violence?” 

Some religious groups who have suffered violence committed by religious extremists, have resorted to acts of retaliation and reprisal against the entire religious community of the religious extremists who attacked them. Such violent responses only provide ammunition to the ‘outside’ fringe fundamentalist/nationalist groups as well as to religious extremists within one’s own community. Meeting violence with violence does not put an end to violence but only intensifies it. Moreover, religious communities need to be aware that local and regional secular leaders may exploit divisions within a given society to advance their own political and economic interests. 

1. Religious communities need to look outwards

 It is not enough to say that ‘terrorists have no religion’, extremists from other religious traditions are ‘fringe groups’, or ‘they deviate from the true teachings of their own religion’, or ‘they interpret their religious texts incorrectly.’ There are many other angles to explore: What is the religious ideology that underlies religious extremism? Who preaches it? Where are these preachers trained? Who finances this training and propagation? How and why are moderate religious communities exposed to and influenced by extremist religious worldviews from ‘outside’? How to tackle online radicalisation?

1. Religious communities need to foster a fraternal world through interreligious dialogue

 The vast majority of people wish to live in harmony and friendship with the followers of other religious traditions. For that to be possible, we need to heal the wounds and dispel the mistrust created by religious extremism. In this regard; Pope Francis noted in his keynote address in Abu Dhabi, “There is no alternative: We either build the future together or there will not be a future.” 

         What role can religion play in the construction of world peace? The document on Human Fraternity proposes that the various religious traditions first of all need to recognize that “The pluralism and the diversity of religions, colour, sex, race and language are willed by God in His wisdom, through which He created human beings.” The Document says that religions then need to work together to

• Foster reconciliation and fraternity among all believers, indeed among believers and non-believers, and among all people of good will;
• Promote the authentic teachings of religions, namely peace, human fraternity, harmonious coexistence, wisdom, freedom, justice, and love;
• Awaken religious awareness among all, especially among the young;
• Refrain from using the name of God to justify acts of murder, exile, terrorism, and oppression;
• Promote a culture of dialogue with all and at all levels to construct full citizenship for all;
• Reject the discriminatory use of the term minorities.

Conclusion

The document on Human Fraternity invites “all persons who have faith in God and faith in human fraternity to unite and work together” and also offers a counter-narrative against religious extremism, which is now one of those major global challenges that States can no longer handle alone. The international community must come together to combat it, doing so by 

• analysing the root causes behind religious extremism; 
• eliminating the underlying causes;
• exposing the contradiction namely the violence that is labelled religious is condemned, whereas violence that is labelled secular is not regarded as violent but as peace-making: 
• fostering education inspired by respect for human life and diversity;
• combatting the use of the internet to promote radicalization; 
• promoting inclusivity and respect for cultural, religious, and ethnic differences at the national level. 

Let me conclude with the appeal made by Pope Francis in Abu Dhabi: “Together, as brothers and sisters in the one human family willed by God, let us commit ourselves against the logic of armed power, against the monetization of relations, the arming of borders, the raising of walls, the gagging of the poor; let us oppose all this with the sweet power of prayer and daily commitment to dialogue”.

Dear Muslim Brothers and Sisters,

The month of Ramadan with its dedication to fasting, prayer and almsgiving, is also a month for strengthening the spiritual bonds we share in Muslim-Christian friendship. I am pleased, therefore, to take this opportunity to wish you a peaceful and fruitful celebration of Ramadan.

Our religions invite us to “remain rooted in the values of peace; to defend the values of mutual understanding, human fraternity and harmonious coexistence; to re-establish wisdom, justice and love” (cf. Human Fraternity for World Peace and Living Together, Abu Dhabi, 4 February 2019).

We Muslims and Christians are called to open ourselves to others, knowing and recognizing them as brothers and sisters. In this way, we can tear down walls raised out of fear and ignorance and seek together to build bridges of friendship that are fundamental for the good of all humanity. We thus cultivate in our families and in our political, civil and religious institutions, a new way of life where violence is rejected, and the human person respected.

We are encouraged, therefore, to continue advancing the culture of dialogue as a means of cooperation and as a method of growing in knowledge of one another. In this context, I recall that Pope Francis, during his visit to Cairo, highlighted three fundamental guidelines for pursuing dialogue and knowledge among people of different religions: “the duty of identity, the courage of otherness and the sincerity of intentions” (Address to the participants in the International Conference for Peace, Al-Azhar Conference Center, Cairo, 28 April 2017).

In order to respect diversity, dialogue must seek to promote every person’s right to life, to physical integrity, and to fundamental freedoms, such as freedom of conscience, of thought, of expression and of religion. This includes the freedom to live according to one’s beliefs in both the private and public spheres. In this way, Christians and Muslims – as brothers and sisters – can work together for the common good.

It is my wish that the gesture and message of fraternity will find an echo in the hearts of all those holding positions of authority in the areas of social and civil life of the whole human family, and may lead all of us to put into practice not merely an attitude of tolerance but true and peaceful living together.

With heartfelt fraternal greetings, renewed esteem for our friendship, and in the name of the Pontifical Council for Interreligious Dialogue, I convey sincere best wishes for a fruitful month of Ramadan and a joyous ‘Id al-Fitr.

+ Miguel Ángel Ayuso Guixot, M.C.C.J.
Secretary

Speech of King Mohammed VI of Morocco  Before Pope Francis
Rabat, 39 March 2019

(published by Morocco World News)

“Praise be to God, May peace and blessings be upon the Prophet, His Kith and Kin"

Your Holiness,
Your Excellencies,
Ladies and Gentlemen,

This is an exceptional day for two reasons. It is exceptional because of the visit of His Holiness Pope Francis. It is also exceptional because it reminds me of the historical visit the late Pope John Paul II paid to Morocco.

Today’s visit falls within the framework of the longstanding relations between Morocco and the Vatican.

I was keen to make sure the place and the date of the visit reflect the symbolic depth, the historical significance and the civilizational importance of this Meeting.

The place where we are meeting today is an embodiment of openness, passage and cross-cultural fertilization; it is, in itself, a symbol of balance and harmony.

Aptly located where the Bouregreg River meets the Atlantic Ocean, this place is aligned with the Al-Koutoubia Mosque in Marrakech and with the Giralda in Seville – it constitutes a spiritual, architectural and cultural link between Africa and Europe.

I also wanted this visit to coincide with the holy month of Rajab – a month that witnessed one of the most iconic episodes in the history of Islam and Christianity.

It was in this month that, at the behest of Prophet Muhammad – may Peace and Blessings be upon Him – Muslims, fleeing persecution, left Mecca to take refuge with the Negus, the Christian King of Abyssinia.

This was the first welcoming, during which Islam and Christianity made acquaintance with each other.

Today, we are commemorating that act of getting to know each other, for the sake of the future and that of the coming generations.

Your Holiness,
Your Excellencies,
Ladies and Gentlemen,

Your Holiness’s visit to Morocco is taking place at a time when the Community of Nations – just like that of all Believers – is facing a number of challenges.

We need to tackle these new ills which feed on treachery as much as on the instrumentalization of the Divine Message by advocating the denial of the Other and similar wicked theories.

In a world in search of direction, the Kingdom of Morocco has never stopped proclaiming, teaching and experiencing, on a daily basis, Brotherhood among the Sons of Abraham. This is a founding pillar of the exceptionally rich diversity underpinning Moroccan civilization.

The symbiotic relationship uniting Moroccans – beyond faiths – is an eloquent example in this regard.

This symbiosis is a fact of life in my country. It is reflected by the mosques, churches and synagogues which have coexisted in the cities of the Kingdom since time immemorial.

As King of Morocco and Commander of the Faithful, I am the Guarantor of the free practice of religion. I am Commander of all believers.

And, as Commander of the Faithful, I cannot speak of the Land of Islam, as if only Muslims lived there. I am keen to ensure freedom to practise the religions of the Book and I am the guarantor of that freedom. I protect Moroccan Jews as well as Christians from other countries, who are living in Morocco.

Your Holiness,
Your Excellencies,
Ladies and Gentlemen,

I have never ceased to seek God – beyond silence, beyond words and beyond the comfort of dogmas – so that our religions may remain crucial, illuminating bridges, and so that the lessons and messages of the Islamic enlightenment may live on.

Given the reality of today’s world, it is clear the dialogue between the Abrahamic religions is insufficient. At a time when paradigms are shifting everywhere and concern all matters, inter-religious dialogue must evolve too.

The dialogue centered on tolerance has been going on for a long time now; and yet, it has not achieved its goal. The three Abrahamic religions were not created to be tolerant of one another out of some unavoidable fate, or out of courtesy to one another.

The reason they exist is to open up to one another and to know one another, so as to do one another good:

“O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that you may know each other (not that you may despise (each other). Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you”. The Word of God is Truth.

Radicalism – whether it is motivated by religion or not – is due to failure to know one another, to ignorance of the other, and to ignorance pure and simple.

Knowing one another eliminates radicalism – all types of radicalism. Knowing one another is precisely what is going to help us rise to the challenges of our tormented times.

“To each among you have we prescribed a law and an open way. If Allah had so willed, He would have made you a single people, but (His plan is) to test you in what He has given you: so strive as in a race in all virtues”. The Word of God is Truth.

To tackle radicalism, the solution is neither military nor financial; that solution has but one name: Education.

My plea for education is an indictment of ignorance. It is binary conceptions and the fact of not knowing one another well enough that are threatening our civilizations; it is certainly not religion.

That is why, as Commander of the Faithful, I am advocating today that we give back to religion its rightful place in education.

That is why I cannot speak to these young people without warning them against the phenomena of radicalization and of stepping into violence.

What all terrorists have in common is not religion, but rather ignorance of religion.

Today, religion should no longer be an alibi for ignorant people, for ignorance or for intolerance.

That is because religion is Light; religion is Knowledge; religion is Wisdom. And because religion is Peace, it calls for diverting the energy spent on weapons and other misguided races towards loftier pursuits.

For this reason, I set up the Mohammed VI Ulema Foundation.

I have also responded favorably to requests from several African and European countries to take young people from these nations into the Mohammed VI Institute for the training of imams and male and female religious guides.

Your Holiness,
Your Excellencies,
Ladies and Gentlemen,

In my capacity as Commander of the Faithful, I believe, just like the Holy Father, in an active spirituality that seeks to serve the common good.

Spirituality is not an end in itself. Our faith translates into concrete actions. It teaches us to love our fellow human beings and to help them.

One fact is essential: God forgives. “God is Oft-forgiving, Most Merciful”. And since God is mercy, generosity and kindness are at the center of my action.

Because God is love, I have tried to make sure my reign is characterized by closeness to citizens as well as by assistance to the poorest and most vulnerable people.

That is the spirit of the National Initiative for Human Development (INDH) which I launched 14 years ago to improve the lives of people in precarious or fragile situations, integrate those who are excluded, put a roof over the heads of the homeless and kindle faith in a dignified future.

That is also the philosophy behind the immigration and asylum policy which I have instituted and which is fundamentally based on solidarity.

It is in line with the Marrakech Compact, which the international community adopted on 10 December 2018.

Your Holiness,
Your Excellencies,
Ladies and Gentlemen,

Our meeting attests to a mutually held belief that the values of monotheism contribute to rationalization, to reconciliation and to improving the world order.

As Commander of the Faithful, and just like Your Holiness, I am against all forms of indifference and I wish, in this respect, to salute the courage of the Leaders who do not shy away from the defining questions of our time.

I have been following with interest and appreciation Your Holiness’s efforts to serve peace in the world, as well as your regular calls to promote education and dialogue, to end violence, to combat poverty and corruption, to tackle climate change – to fight the ills plaguing human societies.

As Commander of the Faithful and as Holy Father, we are called upon to be both idealistic and pragmatic, to be realistic and to set an example.

Our messages do not concern our time only; they are eternal. They call upon people to embrace the values of moderation, to fulfil the imperatives of knowing one another and to raise awareness of otherness.

By doing this, Your Holiness, you and I “will speak with one voice” – a voice which is not to be reduced to a mere consensus based on compromise.

I see this – in my daily life – as a common message conveyed by Muslims, Christians and Jews to all of humankind.

That is precisely what has brought us together today and what should unite us in the future.

Wassalamu alaikum warahmatullah wabarakatuh”.

(Click above to download translations)

The Document on Human Fraternity was written originally in two languages: Italian and Arabic and each signed by both His Holiness Pope Francis and Grand Imam of Al-Azhar Ahmad Al-Tayyeb.

Here are all the languages in which the document exists:

Italian

Arabic

English

French 

German

Hebrew

Polish

Portuguese

Russian

Spanish

A Document on Human Fraternity for World Peace and Living Together

4 February 2019

INTRODUCTION

Faith leads a believer to see in the other a brother or sister to be supported and loved. Through faith in God, who has created the universe, creatures and all human beings (equal on account of his mercy), believers are called to express this human fraternity by safeguarding creation and the entire universe and supporting all persons, especially the poorest and those most in need. 

This transcendental value served as the starting point for several meetings characterized by a friendly and fraternal atmosphere where we shared the joys, sorrows and problems of our contemporary world. We did this by considering scientific and technical progress, therapeutic achievements, the digital era, the mass media and communications. We reflected also on the level of poverty, conflict and suffering of so many brothers and sisters in different parts of the world as a consequence of the arms race, social injustice, corruption, inequality, moral decline, terrorism, discrimination, extremism and many other causes.

From our fraternal and open discussions, and from the meeting that expressed profound hope in a bright future for all human beings, the idea of this Document on Human Fraternity was conceived. It is a text that has been given honest and serious thought so as to be a joint declaration of good and heartfelt aspirations. It is a document that invites all persons who have faith in God and faith in human fraternity to unite and work together so that it may serve as a guide for future generations to advance a culture of mutual respect in the awareness of the great divine grace that makes all human beings brothers and
sisters. 

DOCUMENT

In the name of God who has created all human beings equal in rights, duties and dignity, and who has called them to live together as brothers and sisters, to fill the earth and make known the values of goodness, love and peace;

In the name of innocent human life that God has forbidden to kill, affirming that whoever kills a person is like one who kills the whole of humanity, and that whoever saves a person is like one who saves the whole of humanity; 

In the name of the poor, the destitute, the marginalized and those most in need whom God has commanded us to help as a duty required of all persons, especially the wealthy and of means; 

In the name of orphans, widows, refugees and those exiled from their homes and their countries; in the name of all victims of wars, persecution and injustice; in the name of the weak, those who live in fear, prisoners of war and those tortured in any part of the world, without distinction;

In the name of peoples who have lost their security, peace, and the possibility of living together, becoming victims of destruction, calamity and war;

In the name of human fraternity that embraces all human beings, unites them and renders them equal;

In the name of this fraternity torn apart by policies of extremism and division, by systems of unrestrained profit or by hateful ideological tendencies that manipulate the actions and the future of men and women; 

In the name of freedom, that God has given to all human beings creating them free and distinguishing them by this gift;

In the name of justice and mercy, the foundations of prosperity and the cornerstone of faith;

In the name of all persons of good will present in every part of the world;

In the name of God and of everything stated thus far; Al-Azhar al-Sharif and the Muslims of the East and West, together with the Catholic Church and the Catholics of the East and West, declare the adoption of a culture of dialogue as the path; mutual cooperation as the code of conduct; reciprocal understanding as the method and standard.

We, who believe in God and in the final meeting with Him and His judgment, on the basis of our religious and moral responsibility, and through this Document, call upon ourselves, upon the leaders of the world as well as the architects of international policy and world economy, to work strenuously to spread the culture of tolerance and of living together in peace; to intervene at the earliest opportunity to stop the shedding of innocent blood and bring an end to wars, conflicts, environmental decay and the moral and cultural decline that the world is presently experiencing.

We call upon intellectuals, philosophers, religious figures, artists, media professionals and men and women of culture in every part of the world, to rediscover the values of peace, justice, goodness, beauty, human fraternity and coexistence in order to confirm the importance of these values as anchors of salvation for all, and to promote them everywhere.

This Declaration, setting out from a profound consideration of our contemporary reality, valuing its successes and in solidarity with its suffering, disasters and calamities, believes firmly that among the most important causes of the crises of the modern world are a desensitized human conscience, a distancing from religious values and a prevailing individualism accompanied by materialistic philosophies that deify the human person and introduce worldly and material values in place of supreme and transcendental principles.

While recognizing the positive steps taken by our modern civilization in the fields of science, technology, medicine, industry and welfare, especially in developed countries, we wish to emphasize that, associated with such historic advancements, great and valued as they are, there exists both a moral deterioration that influences international action and a weakening of spiritual values and responsibility. All this contributes to a general feeling of frustration, isolation and desperation leading many to fall either into a vortex of atheistic, agnostic or religious extremism, or into blind and fanatic extremism, which ultimately encourage forms of dependency and individual or collective self-destruction. 

History shows that religious extremism, national extremism and also intolerance have produced in the world, be it in the East or West, what might be referred to as signs of a “third world war being fought piecemeal”. In several parts of the world and in many tragic circumstances these signs have begun to be painfully apparent, as in those situations where the precise number of victims, widows and orphans is unknown. We see, in addition, other regions preparing to become theatres of new conflicts, with outbreaks of tension and a build-up of arms and ammunition, and all this in a global context overshadowed by uncertainty, disillusionment, fear of the future, and controlled by narrow-minded economic interests.

We likewise affirm that major political crises, situations of injustice and lack of equitable distribution of natural resources – which only a rich minority benefit from, to the detriment of the majority of the peoples of the earth – have generated, and continue to generate, vast numbers of poor, infirm and deceased persons. This leads to catastrophic crises that various countries have fallen victim to despite their natural resources and the resourcefulness of young people which characterize these nations. In the face of such crises that result in the deaths of millions of children – wasted away from poverty and hunger – there is an unacceptable silence on the international level. 

It is clear in this context how the family as the fundamental nucleus of society and humanity is essential in bringing children into the world, raising them, educating them, and providing them with solid moral formation and domestic security. To attack the institution of the family, to regard it with contempt or to doubt its important role, is one of the most threatening evils of our era. 

We affirm also the importance of awakening religious awareness and the need to revive this awareness in the hearts of new generations through sound education and an adherence to moral values and upright religious teachings. In this way we can confront tendencies that are individualistic, selfish, conflicting, and also address radicalism and blind extremism in all its forms and expressions.

The first and most important aim of religions is to believe in God, to honour Him and to invite all men and women to believe that this universe depends on a God who governs it. He is the Creator who has formed us with His divine wisdom and has granted us the gift of life to protect it. It is a gift that no one has the right to take away, threaten or manipulate to suit oneself. Indeed, everyone must safeguard this gift of life from its beginning up to its natural end. We therefore condemn all those practices that are a threat to life such as genocide, acts of terrorism, forced displacement, human trafficking, abortion and euthanasia. We likewise condemn the policies that promote these practices. 

Moreover, we resolutely declare that religions must never incite war, hateful attitudes, hostility and extremism, nor must they incite violence or the shedding of blood. These tragic realities are the consequence of a deviation from religious teachings. They result from a political manipulation of religions and from interpretations made by religious groups who, in the course of history, have taken advantage of the power of religious sentiment in the hearts of men and women in order to make them act in a way that has nothing to do with the truth of religion. This is done for the purpose of achieving objectives that are political, economic, worldly and short-sighted. We thus call upon all concerned to stop using religions to incite hatred, violence, extremism and blind fanaticism, and to refrain from using the name of God to justify acts of murder, exile, terrorism and oppression. We ask this on the basis of our common belief in God who did not create men and women to be killed or to fight one another, nor to be tortured or humiliated in their lives and circumstances. God, the Almighty, has no need to be defended by anyone and does not want His name to be used to terrorize people.

This Document, in accordance with previous International Documents that have emphasized the importance of the role of religions in the construction of world peace, upholds the following: 

- The firm conviction that authentic teachings of religions invite us to remain rooted in the values of peace; to defend the values of mutual understanding, human fraternity and harmonious coexistence; to re-establish wisdom, justice and love; and to reawaken religious awareness among young people so that future generations may be protected from the realm of materialistic thinking and from dangerous policies of unbridled greed and indifference that are based on the law of force and not on the force of law; 

- Freedom is a right of every person: each individual enjoys the freedom of belief, thought, expression and action. The pluralism and the diversity of religions, colour, sex, race and language are willed by God in His wisdom, through which He created human beings. This divine wisdom is the source from which the right to freedom of belief and the freedom to be different derives. Therefore, the fact that people are forced to adhere to a certain religion or culture must be rejected, as too the imposition of a cultural way of life that others do not accept; 

- Justice based on mercy is the path to follow in order to achieve a dignified life to which every human being has a right;

- Dialogue, understanding and the widespread promotion of a culture of tolerance, acceptance of others and of living together peacefully would contribute significantly to reducing many economic, social, political and environmental problems that weigh so heavily on a large part of humanity;

- Dialogue among believers means coming together in the vast space of spiritual, human and shared social values and, from here, transmitting the highest moral virtues that religions aim for. It also means avoiding unproductive discussions; 

- The protection of places of worship – synagogues, churches and mosques – is a duty guaranteed by religions, human values, laws and international agreements. Every attempt to attack places of worship or threaten them by violent assaults, bombings or destruction, is a deviation from the teachings of religions as well as a clear violation of international law; 

- Terrorism is deplorable and threatens the security of people, be they in the East or the West, the North or the South, and disseminates panic, terror and pessimism, but this is not due to religion, even when terrorists instrumentalize it. It is due, rather, to an accumulation of incorrect interpretations of religious texts and to policies linked to hunger, poverty, injustice, oppression and pride. This is why it is so necessary to stop supporting terrorist movements fuelled by financing, the provision of weapons and strategy, and by attempts to justify these movements even using the media. All these must be regarded as international crimes that threaten security and world peace. Such terrorism must be condemned in all its forms and expressions;

- The concept of citizenship is based on the equality of rights and duties, under which all enjoy justice. It is therefore crucial to establish in our societies the concept of full citizenship and reject the discriminatory use of the term minorities which engenders feelings of isolation and inferiority. Its misuse paves the way for hostility and discord; it undoes any successes and takes away the religious and civil rights of some citizens who are thus discriminated against; 

- Good relations between East and West are indisputably necessary for both. They must not be neglected, so that each can be enriched by the other’s culture through fruitful exchange and dialogue. The West can discover in the East remedies for those spiritual and religious maladies that are caused by a prevailing materialism. And the East can find in the West many elements that can help free it from weakness, division, conflict and scientific, technical and cultural decline. It is important to pay attention to religious, cultural and historical differences that are a vital component in shaping the character, culture and civilization of the East. It is likewise important to reinforce the bond of fundamental human rights in order to help ensure a dignified life for all the men and women of East and West, avoiding the politics of double standards;

- It is an essential requirement to recognize the right of women to education and employment, and to recognize their freedom to exercise their own political rights. Moreover, efforts must be made to free women from historical and social conditioning that runs contrary to the principles of their faith and dignity. It is also necessary to protect women from sexual exploitation and from being treated as merchandise or objects of pleasure or financial gain. Accordingly, an end must be brought to all those inhuman and vulgar practices that denigrate the dignity of women. Efforts must be made to modify those laws that prevent women from fully enjoying their rights; 

- The protection of the fundamental rights of children to grow up in a family environment, to receive nutrition, education and support, are duties of the family and society. Such duties must be guaranteed and protected so that they are not overlooked or denied to any child in any part of the world. All those practices that violate the
dignity and rights of children must be denounced. It is equally important to be vigilant against the dangers that they are exposed to, particularly in the digital world, and to consider as a crime the trafficking of their innocence and all violations of their youth;

- The protection of the rights of the elderly, the weak, the disabled, and the oppressed is a religious and social obligation that must be guaranteed and defended through strict legislation and the implementation of the relevant international agreements. 

To this end, by mutual cooperation, the Catholic Church and Al-Azhar announce and pledge to convey this Document to authorities, influential leaders, persons of religion all over the world, appropriate regional and international organizations, organizations within civil society, religious institutions and leading thinkers. They further pledge to make known the principles contained in this Declaration at all regional and international levels, while requesting that these principles be translated into policies, decisions, legislative texts, courses of study and materials to be circulated. 

Al-Azhar and the Catholic Church ask that this Document become the object of research and reflection in all schools, universities and institutes of formation, thus helping to educate new generations to bring goodness and peace to others, and to be defenders everywhere of the rights of the oppressed and of the least of our brothers and sisters. 

In conclusion, our aspiration is that:

this Declaration may constitute an invitation to reconciliation and fraternity among all believers, indeed among believers and non-believers, and among all people of good will;

this Declaration may be an appeal to every upright conscience that rejects deplorable violence and blind extremism; an appeal to those who cherish the values of tolerance and fraternity that are promoted and encouraged by religions;

this Declaration may be a witness to the greatness of faith in God that unites divided hearts and elevates the human soul;

this Declaration may be a sign of the closeness between East and West, between North and South, and between all who believe that God has created us to understand one another, cooperate with one another and live as brothers and sisters who love one another.

This is what we hope and seek to achieve with the aim of finding a universal peace that all can enjoy in this life. 

His Holiness                                        The Grand Imam of Al-Azhar
Pope Francis                                                 Ahmad Al-Tayyeb

Abu Dhabi, 4 february 2019

Press Release 
Pontifical Council for Interreligious Dialogue
21.05.2019

Conference on “Promoting Peace Together” and the launch of the document “Education for Peace in a Multi Religious World: A Christian Perspective”

At the Ecumenical Centre
Geneva 21.05.2019

In continuation of their fraternal joint co-operation, the World Council of Churches (WCC) with the Pontifical Council for Interreligious Dialogue (PCID) are organising a Conference on “Promoting Peace Together”, at the Ecumenical Centre, in Geneva, on 21 May 2019. The participants will include representatives of International Organisations as well as the Diplomatic Corps present in Geneva. This Conference will focus on two historic documents related to peace-making: 

• Human Fraternity for World Peace and Living Together jointly signed by Pope Francis and by Dr Ahmad Al Tayyib, the Grand Imam of Al-Azhar on 4 February 2019 in Abu Dhabi.
• Education for Peace, in a Multi-Religious World: A Christian Perspective, jointly prepared by the Pontifical Council for Interreligious Dialogue and the World Council of Churches, which will be officially launched, at the end of this event, by H.E. Bishop Miguel Ángel Ayuso Guixot, Secretary of the PCID and Rev. Dr. Olav Fykse Tveit, General Secretary of the WCC.  

The collaboration between the PCID and the Office for Interreligious Dialogue and Cooperation of the World Council of Churches (WCC), began in 1977. In this collaboration, both Offices have so far produced several common interreligious documents, namely, Interreligious Prayer (1994); Reflection on Interreligious Marriage (1997) and Christian Witness in a Multi-Religious World: Recommendations for Conduct (2011). 

This event marks an important milestone in the continuing joint efforts of the WCC and the PCID aimed at strengthening ecumenical relationships through the fostering of interreligious dialogue.