Benedict is Challenging Muslims to Confront Hard Truths

By decrying the use of violence in the name of God, Benedict is challenging Muslims to confront hard truths.
By Richard John Neuhaus

Benedict XVI's journey to Istanbul, formerly Constantinople, is laden with the wounds of history both ancient and painfully contemporary. The Pope's controversial Sept. 12 lecture in Regensburg, Germany, quoted a 14th century exchange between a Byzantine Christian Emperor and a Muslim intellectual in which the Emperor made some distinctly uncomplimentary observations about Islam. The Pope admitted that the Emperor's statement was brusque. But his point in reaching so far back into history was to demonstrate that problems between the Christian West and Islam long precede today's "war on terrorism."

Although the West, and most notably Europe, may be less Christian today, Muslims still view it as the Christian West. For a thousand years, from the days of Muhammad in the 7th century, Islam enjoyed a run of triumphant conquest, interrupted only momentarily by the Christian Crusades. The time of conquest lasted until the failed siege of Vienna in 1683. After Vienna, and most dramatically under 19th and 20th century Western colonialism, Islam was sidelined from history--one of the main sources of the rage and resentment of today's jihadists.

The jihadists believe their time of resumed conquest has come. Through terrorism and the mass immigration of Muslims in Europe, the jihadists are pressing for the reversal of the military outcome of 1683. This is the context in which Benedict attempted to make a larger point at Regensburg. He acknowledged that Christians have sometimes had a problem, and he suggested that Muslims still have a problem, in understanding the relationship between faith and coercion. Violence, said the Pope, is the enemy of reason. Violence has no place in the advancing of religion. To act against reason is to act against the nature of God.

The violent responses to the Pope's speech reflect the belief of jihadist groups, such as al-Qaeda, that their religion mandates the use of any means necessary, including suicide bombers and the mass killing of civilians, to bring about the world's submission to Islam. In an Oct. 12 "Open Letter to His Holiness Pope Benedict XVI," 38 distinguished Islamic religious authorities, including Grand Muftis in Turkey, Egypt, Russia, Syria, Kosovo, Bosnia and Uzbekistan, wrote that "jihad ... means struggle, and specifically struggle in the way of God. This struggle may take many forms, including the use of force." The signers delicately criticized some acts of Muslim terrorism, such as the killing of a nun in Somalia, but failed to address the relationship between religion and politics in Islam, or whether the "maintenance of sovereignty" includes, as radical jihadists claim, the violent reconquest of Western lands that were once Muslim. Whether out of conviction or fear of being targeted by terrorists, the 38 did not frontally reject the linkage between violence and the advance of Islam.

Nonetheless, the open letter was framed in respectful terms and was welcomed at the Vatican. It is noteworthy, however, that the Pope has not retreated from his challenge to Islam. Moreover, under his leadership, the Vatican has taken a much stronger line in insisting on "reciprocity" in relations with Islam. Mosques proliferate throughout cities in the West, while any expression of non-Islamic religion is strictly forbidden in many Muslim countries. In the Vatican and elsewhere, the feeling has been growing that the way of tolerance, dialogue and multicultural sensitivity can no longer be a one-way street. In fact, that shift predates Benedict's papacy. In his 1994 book, Crossing the Threshold of Hope, John Paul II said complimentary things about the piety of Muslims. But John Paul concluded his discussion of Islam with this: "For [these reasons] not only the theology but also the anthropology of Islam is very distant from Christianity."

The theology has to do with the relationship between faith and reason, the anthropology with the dignity of the human person that requires a free and uncoerced response to truth, including religious truth. God ("Allah" in Arabic), Benedict contends, should be viewed not as an arbitrary ruler who issues capricious commands but as the Divine Reason that human beings, through reason and freedom, are invited to share. Speaking for the Catholic Church, which includes over half of the more than 2 billion Christians in the world, Benedict says that, in matters of religion, violence is the enemy of reason, and to act against reason is to act against God. Challenging the leaders of the more than 1 billion Muslims in the world, he asks them to join in that affirmation.

• Father Richard John Neuhaus is editor in chief of First Things, a
monthly magazine on religion, culture and public life
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