Places and times of dialogue” “” “

“Dialogue between Christians and Muslims as partners in solidarity for the development and promotion of spiritual values: possibilities and conflicts” was the theme of the 6th meeting of African and German bishops held in Accra, Ghana, from 10 to 15 October. And on the 10 November the Symposium of European and African bishops is due to the open in Rome (it will end on 13 November). Organized by the Council of the Episcopal Conferences of European (CCEE) and by the Symposium of Episcopal Conferences of Africa and Madagascar (SECAM), under the auspices of the Congregation for the Evangelization of Peoples, the Symposium will be attended by bishops from 30 European and 32 African countries, delegates of some 20 aid organizations, representatives of 7 offices of the Holy See, and delegates of continental church organizations in Asia, Latin America and North America. This is the first time such numerous participation has been registered. We present a résumé of the interventions at the meeting in Accra. Africa AND RELIGIOUS pluralism. “We African bishops come to Europe for various reasons, but more often than not to seek financial support. Your visit here shows that the Church in Africa has something to give to the Church in Europe”, said John Onaiyekan, archbishop of Abuja and president of SECAM, in his opening address; and he added: “The future of the Church depends on how seriously we take the prospect of a genuine exchange of gifts”. Over the last two decades in particular, – he noted – millions of African Muslims have emigrated to Europe. The experience of religious pluralism is new in Europe, whereas African has had to come to terms with this situation for a very long time. LIVING TOGETHER IN PEACE In Senegal. Islam is variegated in the various African countries, and so too is the state of Islamic-Christian relations. Archbishop Théodore Sarr of Dakar, Senegal, described some aspects of the amicable relations between the 10% of Christians and almost 90% of Muslims in the country: at the level of mixed-faith families or neighbourhoods (Moslem women cook the community meal at major Christian festivities, to permit Catholic women to attend mass), of charitable activities (revolving round Caritas agencies) or of political commitment, such as the joint appeals of bishops and imams, in critical moment in the life of the country. RATHER LESS AMICABLE RELATIONS In Nigeria…Quite different is the situation in Nigeria, as explained by the bishop of Kafanchan Joseph Bagobiri. In the north of the country a violent and intolerant Islamic group has grown and over the last 24 years has repeatedly attacked Christians, causing numerous victims, damage to property and flagrant discrimination: from discrimination on the workplace to the rejection of land grants for dead Christians, and impediments to the teaching of Christianity in public schools… while on the other hand public funds are used for the promotion of Islam and Islamic institutions. The situation has further deteriorated following the recent introduction of the political sharija in twelve regions in the North, in spite of the fact that the Nigerian Constitution prescribes a secular State. ACTION PLAN. In fact, as also declared in the “Action Plan” drawn up by the bishops at Accra, the Church continues to maintain that the precondition for a harmonious living together of peoples of different cultures and religions” is a constitutional system “that may guarantee conditions in which all believers may freely practice their own faith”. That is why the African bishops, although admiring “the efforts made by the Church in Europe, to ensure that the necessary institutional attention and care be given to immigrants of other faiths, will continue to exert pressure on the governments of the countries of origin of these migrants, so that religious minorities be protected there”. IT’S NOT A CLASH OF CIVILIZATIONS. The meeting in Africa was the occasion to reject the interpretation according to which the current international situation is leading to an inevitable “clash of civilizations” and to reaffirm the primacy of dialogue as the indispensable path to peace: “We need a forum where Muslims may speak and Christians listen and reply, and vice versa”, says the final communiqué. There are many fields in which Islamic-Christian collaboration is possible and necessary: the safeguard of the environment, the defence of the sacredness of life, the fight against Aids, and the struggle for justice and democracy.