CrossCurrents A Catholic Reflects on Faith in Our Times

Bernard F. Swain, Ph.D.

Beyond the Boogieman—Part II

Even before 9/11, the man who would become Benedict XVI knew the dangers of religious fanaticism. In his book Salt of the Earth he said that while faith was intended for simple people, “The quest for certainty and simplicity becomes dangerous when it leads to fanaticism and narrow mindedness. When reason as such becomes suspect, then faith itself becomes falsified.”

Such fanaticism is not limited, of course, to Islam – there are Christian and Jewish fanatics as well. So when terror hit American shores on 9/11, the future Pope made it immediately clear that a “Boogieman” response to 9/11 would be wrong: “It is important not to attribute simplistically what happened on September 11 to Islam. It would be a great error.”

Joseph Cardinal Ratzinger always shared John-Paul II’s commitment to papal influence in world politics—but while his predecessor maintained an easygoing openness to Islam (Vatican journalists say some Curia members thought him too “dovish” on Islam), Benedict’s approach is more challenging. Indeed, his biographer John Allen claims that “the relationship with Islam is destined to be the defining element of papal leadership under Benedict XVI.”

On the other hand, Benedict has no truck with the “Boogieman” mentality that sees threats everywhere in Islam. He has no interest in the kind of Islamophobia that has crept into American political discourse. Nor does he subscribe to scaring Christians into action by demonizing some evil force. Yet such paranoid demonizing has been chronic in America for more than 50 years. So Benedict’s vision is as challenging to American Catholics as it is to Muslims

The Challenge to Muslims. Upon his election, the Pope made a point of mentioning Muslims in an address the day after his installation mass:

I am particularly grateful for the presence in our midst of members of the Muslim community, and I express my appreciation for the growth of dialogue between Muslims and Christians, both at the local and international level. I assure you that the church wants to continue building bridges of friendship with the followers of all religions.

And during World Youth Day, Benedict’s August 20 address to German-based Muslims left no mistaking his view about the importance of good Christian-Muslim relations. “Inter-religious and intercultural dialogue between Christians and Muslims,” he said, “cannot be reduced to an optional extra. It is in fact a vital necessity, on which enlargement of measure our future depends.”

To assure his listeners that this was not mere personal opinion, the Pope quoted Vatican Council II (where Joseph Ratzinger, not yet a bishop, served as theological consultant):

“The Church looks upon Muslims with respect. They worship the one God living and subsistent, merciful and almighty, creator of heaven and earth, who has spoken to humanity and to whose decrees…they seek to submit themselves whole-heartedly, just as Abraham, to whom the Islamic faith readily relates itself, submitted to God.”

And to show that his vision was neither ignorant nor naïve, the Pope again cited Vatican II’s acknowledgement of the stormy past relations between Christianity and Islam:

“Although considerable dissensions and enmities between Christians and Muslims may have arisen in the course of the centuries, the Council urges all parties that, forgetting past things, they train themselves towards sincere mutual understanding and together maintain and promote social justice and moral values as well as peace and freedom for all people.”

Benedict wasted no time bringing up terrorism. Terrorists, he said, aim “to poison our relations, making use of all means, including religion, to oppose every attempt to build a peaceful, fair and serene life together.” The implication, of course, is that building better Christian-Islamic relations constitutes a major way of defeating terror. Thus the challenge he sees facing both Islam and Christianity.

Benedict clearly counts on Muslim leaders to do their bridge-building part—especially among their own people. Observing how important teaching is in transmitting ideas and attitudes, he urged the teachers and preachers in his audience to accept this challenge:

“You, therefore, have a great responsibility for the formation of the younger generation. As Christians and Muslims, we must face together the many challenges of our time.

Muslim scholar Shaykh Murad reported that the Muslim world has reacted favorably to Benedict’s challenge: “There have been the usual firebrand sermons, of course, thundering about new crusades, but the mainstream leadership, and, I think, the Muslim masses, are optimistic.” He called the Pope “a Christian leader who… is profoundly united to us on the fundamental issue which divides religion from secularism in today’s age.” Despite their doctrinal differences, he could foresee Muslims and Christians “forging a closer alliance on the growing dangers” surrounding us all.

The Challenge to American Christians. Pope Benedict’s vision ranges far beyond Christian-Islamic relations. In his August 20 address, he spelled out goals for overcoming terrorism. “We must not yield to the negative pressures in our midst,” he proclaimed. For him this means learning from the mistakes of the past:

Past experience teaches us that relationships between Christians and Muslims have not always been marked by mutual respect and understanding. How many pages of history record battles and even wars that have raged, with both sides invoking the name of god, as if fighting and killing the enemy could be pleasing to him. The recollection of the sad events should fill us with shame, for we know only too well what atrocities have been committed in the name of religion. The lessons of the past must help us avoid repeating the same mistakes.

Benedict is here rejecting not only any idea of a Christian crusade (whether against Islam itself or even against terrorism), he is also opposing any religious fundamentalism. Instead of retaliating to Jihad with Crusade, he said, we will turn back “the wave of cruel fanaticism” only by rejecting intolerance, hatred, and “every manifestation of violence.”

This is why, although after 9/11 Joseph Ratzinger considered the American response to be self-defense and therefore justified, he took the opposite view one year later when the U.S. prepared to invade Iraq:

“Does this war have a moral justification? In this situation, certainly not. It should never be the responsibility of just one nation to make decisions for the world.”

For Americans, mired in war without end since 1941and chronically threatened, the challenge is profound:

There is no room for apathy and disengagement, and even less for partiality and sectarianism. We must not yield to fear or pessimism. Rather, we must cultivate optimism and hope.”

Benedict sees a “new dawn for humanity” governed by “solidarity, brotherhood, and love.” He clearly believes that, without such a vision, there can be no victory over terror—but that with it, there can be no defeat.

Can American Catholics imagine an approach that rejects all rancor, denies any tolerance, and opposes all violence? Can we embrace this vision that buries all grudges, knows that an anxious, fearful freedom without peace is no freedom at all, and raises hope over fear and fanaticism? Or will we continue to embrace extreme measures in the vain, even insane, belief that someday we will kill the last Boogieman?

© Bernard F. Swain PhD 2005

Send Your Comments and Questions to bfswain@juno.com

Dr. Swain’s opinions do not represent the views of this parish or any other official body.

Bernie Swain has devoted more than 30 years to adult spiritual formation in dioceses in the US, Canada, and France. Since 1991 he has maintained a private practice as trainer, teacher, and consultant to leaders in parishes and other religious organizations. He holds degrees in theology and political science from Holy Cross, Harvard, The University of Paris, and The University of Chicago.

His writings include Liberating Leadership (Harper & Row, 1986) and more than 200 articles in periodicals such as The National Catholic Reporter, Commonweal, The Miami Herald, The Catholic Free Press, The Pilot, Harvard Theological Review, and Liturgy.

A lifelong layperson, he lives in Boston with his wife and three children. Visit his website at:

http://www.CrossCurrents.us

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