Written for Consultation of the Christian Councils in West Africa on Christian-Muslim Relations, Monrovia, 25-28 November 1984. Published in Association of Episcopal Conferences of Anglophone West Africa, Christianity and Islam in dialogue (Cape Coast, 1987), pp. 185-8.
"We Christians and Muslims must recognize with joy the religious values we have in common... Loyalty demands also that we should recognize and respect our differences." These are the words of Pope John Paul II to the youth of Morocco in August 1985 (n. 10).
Our relations with Muslims, whether smooth or difficult, must always strike a balance between the positive and the negative in assessing Islamic tenets, between friendship and self-defense in our social dealings, between dialogue and mission in our witness of faith. The imperatives and pitfalls attending our relations with Muslims were masterfully and forthrightly outlined by Cardinal Arinze. Here I will point out some pastoral aspects that require our attention.
Freedom from coercion
The Qur'ân says, "Lâ ikrâha fî d-dîn" - "No compulsion in religion", but is it not a form of compulsion when political and economic discrimination is practised in favour of Muslims? How far is our liberty to build churches, educate, preach and use the media curtailed? How often is conversion to Islam the price to be paid for a job, a promotion, and appointment or a contract? The discriminatory aspects of Sharî`a I discussed in another paper ("Sharî`a: Implications for the Church in West Africa") and those of O.l.C. in another article. (1) In two other papers submitted to this assembly I took up the question of Arab aid and the way Muslims control the distribution of the national cake, and how this control is threatened by SFEM.
A triumphalist compulsion for ascendancy may be the result of the historical circumstances of nascent Islam. It may also logically derive from a certain understanding of the shahâda, calling for the totalitarian control of Sharî`a over society. (2) or it may be the result of a worldly temptation for wealth and power, or the prompting of the devil. In any case, Christianity of itself is, by its incarnational nature, more respectful of African values and far more attractive to Africans than Islam. (3) Therefore Christianity has the upper hand in free competition, and Muslims fear this. Twenty-five years ago in Nigeria the two religions were engaged in a race for the many millions of pagans remaining in the north of Nigeria. In spite of obstructions, Christianity has now largely won that race. In Yorubaland and Bendel large numbers of Muslims have become Christians. The only trend in the opposite direction occurs where Muslims offer attractive marriage conditions to girls, or jobs and contracts to men.
If a free society is best for Christianity, we should likewise allow Muslims to have, for instance, their own prayers and religious instruction in our institutions. This is called for by the Council document Dignitatis humanae and the Pope's address in Kaduna.
Ministry to Christians
Here are just a few areas of concern:
Cardinal Tamko spoke of the dialogue of daily life, which is carried out mostly by the laity. What catechesis can we provide our dedicated laity to help them explain the faith to which they give witness among Muslims? (4)
We discourage marriage of Christian girls with Muslims. How do we help those who are in such marriages? The Pope said to the bishops of North Africa that "those persons must know that they are the object of the solicitude of the Church, and that the Christian communities are also persuaded of this... Tell them that the Pope prays specially for them." (5)
Our schools have been taken over in many places, but they still are places where the Church may grow in numbers, provided an atmosphere of freedom is present. The religious training of our youth is a very serious problem.
The healing ministry is becoming an increasingly important attraction for Muslims. It is exercised mainly by Aladura churches and movements, often with dubious motives and methods, but also by Catholic charismatics. We not only have Christian word for its success, but also the testimony of Muslim imitations, for example the televised Alhaji Mashhad revival meetings, which include singing, dancing and promises of miracles.
Adaptation to Muslim ways may be called for among tribes which are almost completely Muslim and where Christian worship, as we have it, appears totally alien. A bridge is necessary. on the other hand, we need not cross paths while Muslim youth are attracted to the lively and modern-looking kinds of liturgy which Christians of other tribes have developed. Wherever conversion means ostracism, we must be prepared also to offer the convert a job.
The Qur'ân (5:14) says that Christians are divided and will remain so until the end of time. The witness of Christian unity should be seen especially in approaching the government with one voice.
Structures for relations with Muslims
As we heard from Cardinal Arinze, Pope John Paul II commended the bishops of French-speaking West Africa for their Commission to promote dialogue: "I know you are already beginning to perceive the fruits of this mutually agreed upon decision; it gradually makes possible a real renewal of mentalities, which facilitates the beneficial transition from ignorance to knowledge of the Muslim faith, from indifference to opening, from rejection to dialogue." (6)
It is more than one or two persons can do to monitor Islam in a country such as Nigeria, to keep up to date documentation, to do research and interpretative study of what is going on, to educate seminarians and laity as well as keep bishops and clergy informed, and to promote contact and dialogue with Muslims.
Those in this work should be competent, but must also have the confidence of the bishops and work with them, since the Pope warned religious in Ibadan not to embark on works on their own apart from the bishops' plans. I don't know of any such plans regarding Islam; so I keep strictly to academic work in this area.
As for training in Islam, a good foundation in Arabic is absolutely necessary. Of all the places available I cannot recommend too highly the Pontifical Institute of Arabic and Islamic Studies in Rome. After a start here
one may go elsewhere for a higher degree. We should also be aware of the
publications of this Institute, particularly Encounter, which consists of ten
monographs a year, and Islamochristiana, a scholarly annual.
1. "OIC: The press debate", 2. See my paper, "Islamic monotheism".
3. See Lamin Sanneh, "The call, the promise and the challenge".
4. Cf. John Paul II's address to the Catholics of Morocco, August 1985.
5. Talk at 6. 26 January 1982.