Msgr Indunil J. Kodithuwakku K.
Secretary, Pontifical Council for Interreligious Dialogue

Msgr Indunil J. Kodithuwakku K.

Samuel P. Huntington in “Clash of Civilizations and the Remaking of World Order” argued that “People and countries with similar cultures are coming together. Peoples and countries with different cultures are coming apart” (pg. 126). He further observed that “Political boundaries increasingly are redrawn to coincide with cultural ones: ethnic, religious, and civilizational” (pg. 129). Accordingly, the cold war political question, “Which side are you on?” has been replaced by “Who are you?” The answer flows from one’s cultural identity. Moreover, globalization as it operates with its dislocation, exclusion and discontent stimulates the revitalization of indigenous identities and culture. This process of affirming religious, ethnic, tribal and linguistic identities of one group, if it is done at the expense of the “other,” will give birth to an “us” versus “them” perception.

In this hour of darkness, the Document on Human Fraternity for World Peace and Living Together (HF hereafter) also known as the Abu Dhabi declaration, signed on 4 February 2019, has come to the centre of international attention as a critical response to Huntington’s “Clash of Civilizations.” It must be borne in mind that this document coincided with the 800th anniversary of the meeting – in the midst of a crusade, in 1219 – of Saint Francis with the Sultan al-Malik al-Kāmil in Damietta, Egypt. In the same spirit, the Abu Dhabi declaration seeks to foster a “culture of encounter” in place of a “culture of conflict”; a “culture of inclusion” in place of “culture of exclusion”; a “culture of respect and care” in place of a “culture of discrimination and demonization.” The Document brings a beacon of hope to humanity by inviting “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.” Pope Francis’ letter Fratelli Tutti (FT hereafter) also invites all to place the human person at the centre of all political, social and economic activity (cf. 232).

The Document HF also reflects recent magisterial teachings on fraternity: “Thus, under God’s guidance and protection, all nations will embrace each other fraternally” (Pope John XXIII Pacem in Terris, 91);Nostra aetatestates “We cannot truly call on God, the Father of all, if we refuse to treat in a brotherly and sisterlyway any man and woman, created as he (or she) is in the image of God” (5).

“We reaffirm our conviction that fraternity is more durable than fratricide, that hope is more powerful than hatred, that peace more powerful than war”

The recent apostolic visit to Iraq, the former ISIS stronghold, received unprecedented media attention. Pope Francis, as a pilgrim, followed the footsteps of his predecessors. Pope Paul VI, visiting the Holy land in 1964,said: “Our visit is a spiritual one, a humble pilgrimage […]” (Pope Paul VI, 4.1.1964). Arriving in Sri Lanka, Pope John Paul II stated: “I come as a pilgrim of good will with nothing in my heart but peace” (21.1.1995). Pope Francis has described some of his other visits as pilgrimages, e.g., on the eve of his visit to Morocco, he said: ‘I come as a pilgrim of peace and fraternity, in a world that greatly needs it” (Video Message, March 28, 2019).

Likewise, on the eve of his visit to Iraq, he said; “I come as a pilgrim, as a penitent pilgrim to implore forgiveness and reconciliation from the Lord after years of war and terrorism, to ask God for the consolation of hearts and the healing of wounds.” (Video Message to the people of Iraq, 04 March 2021). Pope Francis himself acknowledged that the Document HF and the Encyclical FT have moulded his vision and mission. “The Abu Dhabi one created a concern for fraternity in me, FT came out, which has given a lot…. both documents must be studied because they go in the same direction, they are seeking fraternity (CNA’s full transcript of Pope Francis’ in-flight press conference from Baghdad, Iraq, to Rome, Italy on March 8, 2021).

In the aftermath of this historic visit, we can sum up how Pope Francis sowed the seeds of fraternity with his own words:“After this Visit, my soul is filled with gratitude – gratitude to God and to all those who made it possible…A message of fraternity came from the two Eucharistic Celebrations: the one in Baghdad, in the Chaldean Rite, and the one in Erbil, the city in which I was received and welcomed by the President of the region and its Prime Minister, the Authorities and the people…”

After his visit, Pope Francis prayed, “May God, who is peace, grant a future of fraternity to Iraq, the Middle East and the entire world!” (Cf. General Audience, 10 March 2021).

In the light of these words, we can note that fostering fraternity through dialogue is not a betrayal of the Catholic faith. Pope Francis affirms this clearly: “Abraham’s hope, and that of his descendants, is fulfilled in the mystery we celebrated, in Jesus, the Son that God the Father did not spare, but gave for everyone’s salvation: through His death and resurrection” (General Audience, 10.3. 2021). Dialogue flows from our own identity“to encounter with the sacred mystery of the other, to universal communion with the entire human family, as a vocation of all” (FT 277). Moreover, “This has nothing to do with watering down or concealing our deepest convictions” (FT 282).

We can recognise three types of dialogue that Pope Francis has used to apply the principles of HF and FT. They are:
1. Dialogue with Christians (Intra-Catholic and ecumenical Dialogue)
2. Intra-Religious and Inter religious Dialogue
3. Political Dialogue with authorities

The prophetic, healing and reconciling voice of the Pontiff clearly identifies the evils that destroy fraternity and invite all to restore a culture of encounter, hope and fraternity. It is a message he delivered through words and gestures to the people of Iraq, to the middle east and to the entire world. Let us pay attention to this triple dialogue briefly.

1. Dialogue with Christians (Intra-Catholic and ecumenical Dialogue)

The Pope’s dialogue with Catholics and other Christians brought healing, consolation, encouragement and hope to a battered and suffering church.

Meeting with Bishops, Priests, Religious, Consecrated Persons, Seminarians, and Catechists, Pope Francis said: “Let me mention […] our brothers and sisters who died in the terrorist attack in this Cathedral some ten years ago and whose cause for beatification is underway. Their deaths are a powerful reminder that inciting war, hateful attitudes, violence or the shedding of blood are incompatible with authentic religious teachings” (cf. Fratelli Tutti, 285) (Homily, “Saint Joseph’s” Chaldean Cathedral in Baghdad, 6 March 2021).

This dialogue also leads the wounded into inner liberation and to be missionaries of peace: “May the memory of their sacrifice inspire us to renew our own trust in the power of the cross and its saving message of forgiveness, reconciliation and rebirth” (Homily, “Saint Joseph’s” Chaldean Cathedral in Baghdad, 6 March 2021). The vicious cycle of violence can only be overcome by love and the Pope invites all to imitate the example of Jesus Christ. “On Calvary, he offered to the Father the wounds by which alone we are healed (cf. 1 Pet 2:24). The temptation is to react to these and other painful experiences with human power, human wisdom. Instead, Jesus shows us the way of God, the path that he took, the path on which he calls us to follow him” (Homily of the Holy Father “Franso Hariri” Stadium In Erbil, 7 March 2021).

Pope Francis also appreciated the daily and mature Christian witness in Iraq. “Witness is the way to embody the wisdom of Jesus. That is how the world is changed: not by power and might, but by the Beatitudes. For that is what Jesus did: he lived to the end what he said from the beginning. Everything depends on bearing witness to the love of Jesus, […] (Homily, “Saint Joseph’s” Chaldean Cathedral in Baghdad, 6 March 2021).

In this dialogue, Francis also underlined the tragic diminution of Christians in Iraq and across the Middle East. Here too, the Pope brought hope to battered Christian communities, saying that on the ashes of destruction, society can be rebuilt on fraternity: “We reaffirm our conviction that fraternity is more durable than fratricide, that hope is more powerful than hatred, that peace more powerful than war” (Prayer of Suffrage for the Victims, Hosh Al-Bieaa (Church Square) in Mosul, 7.3.2021). Addressing the Qaraqosh Community, the Pope expressed the same sentiments: “Our gathering here today shows that terrorism and death never have the last word. The last word belongs to God and to his Son, the conqueror of sin and death(Church Of “Immaculate Conception” in Qaraqosh, 7 March 2021).

The Pope also prayed that Christians may have the strength to fulfill the mission entrusted to them, rebuilding the country as well as healing hearts torn by grief (Prayer of Suffrage for the Victims). Francis thanked mothers and women for their courage against evil and invited them to imitate Mary our Mother. “May women be respected and protected! May they be shown respect and provided with opportunities!” (Church Of “Immaculate Conception” in Qaraqosh, 7 March 2021).

Greeting all Christians at the conclusion of Mass in Erbil, Pope Francis invited all to work and walk together: “So many of them have shed their blood in this land! Yet our martyrs shine together like stars in the same sky! From there they call us to walk together, without hesitation, towards the fullness of unity” (7 March 2021). He also encouraged them to stay in their land.

2. Intra-Religious and Interreligious Dialogue

This Apostolic visit also promoted intra-religious (Sunni and Shia Muslims) and inter religious dialogue (Muslims, Christians, Jews,Yazidis etc.). In this regard, the courtesy visit to Grand Ayatollah Sayyid Ali Al-Husayni Al-Sistani in Najaf marked a new chapter in Muslim-Christian dialogue. The world media gave much publicity to this meeting and the images of this encounter communicated a powerful message to the entire world that fraternity among followers of religions is possible.

The Inter religious Meeting, at the Plain of Ur, was also a milestone due to its location and significance. Let me mention some of the salient features of Pope’s speech here.

i. The role of different religion leaders is to help our brothers and sisters to raise their eyes and prayers to heaven.
ii. Anyone who believes in God, has no enemies to fight.
iii. In today’s world, which often forgets or presents distorted images of the Most High, believers are called to bear witness to his goodness, to show his paternity through our fraternity.
iv. God is merciful and the greatest blasphemy is to profane his name by hating our brothers and sisters.
v. To contemplate the heaven for which we were created, freedom of conscience and freedom of religion is indispensable.
vi. To love and protect holy places, therefore, is an existential necessity
vii. The way that heaven points out for our journey is the way of peace.
viii. It is up to us, today’s humanity, especially those of us, believers of all religions, to turn instruments of hatred into instruments of peace
ix. It is urgent to teach young people fraternity; it will be the most effective vaccine for a future of peace.
x. Followers of all religions need to fulfil God’s dream that the human family may become hospitable and welcoming to all his children.

At the end of the interreligious meeting,the “Prayer of the Children of Abraham” was recited by the participants. This inter religious and intra-religious encounter also sowed the seeds of hope and reconciliation. It was an experience of healing, bridge-building, denouncing violence committed in the name of God, and committing to journeying together as brothers and sisters. This encounter laid the foundation for the peaceful coexistence of different ethnic and religious groups, different ideas and cultures. Yet, it is a challenge for all to build a fraternal society on this foundation. In this respect, the collaboration of authorities, civil society and international community is crucial.

3. Political Dialogue with Authorities, Civil Society and the Diplomatic Corps

Addressing authorities, civil society and the diplomatic Corps,Pope Francis stated: “I come as a penitent, asking forgiveness of heaven and my brothers and sisters for so much destruction and cruelty. I come as a pilgrim of peace in the name of Christ, the Prince of Peace.” We can summarise the key points of his speech as follows:

i. To foster the spirit of fraternal solidarity;
ii. The promotion of justice and the fostering of honesty, transparency and the strengthening of the institutions responsible in this regard;
iii. Offering to all, especially the young in the country, sure hope for a better future;
iv. May there be an end to acts of violence and extremism, factions and intolerance;
v. May room be made for all those citizens who seek to cooperate in building up the country through dialogue and through frank, sincere and constructive discussion;
vi. It is essential to ensure the participation of all political, social and religious groups and to guarantee the fundamental rights of all citizens;
vii. The international community also has a role to play in the promotion of peace in this land and in the Middle East as a whole;
viii. Religion, by its very nature, must be at the service of peace and fraternity (Hall of the Presidential Palace in Baghdad, 5 March 2021).

Conclusion

The Pontificate of Pope Francis often focuses on reaching out to peripheries. This Apostolic journey also characterised such approach: a pastor coming to take care of a little flock (Christians) with a message of fraternity and living together to a land which has suffered wars, persecution, terrorism and destruction. The antidote or the vaccine that the Pope is offering to today’s world is fraternity, and he seeks to apply it where ever he goes. Therefore, the Church has a mission to “reawaken the spiritual energy” (FT 276) of Christians and of others through dialogue to restore human fraternity. Moreover, “This has nothing to do with watering down or concealing our deepest convictions” (FT 282). On the contrary, dialogue flows from our own identity.