Pope Francis (R) and Sheikh Ahmed al-Tayeb, the Grand Imam of Al-Azhar, during a visit of the Pope in Cairo, April 28, 2017. (ANDREAS SOLARO/AFP/Getty Images)
ishtartv.com - hudson.org
Nina Shea, April 27th,
2017
On
Friday, Pope Francis travels to Egypt, the largest Arab country and home to the
Copts, the Middle East’s largest Christian community. His principal purpose is
to take part in an interfaith dialogue with Grand Sheikh Ahmed el-Tayeb, who
heads el-Azhar, the ancient center of Sunni Muslim learning.
Begun
20 years ago, this dialogue effort is best known for Tayeb’s breaking it off in
2011, after he faulted Pope Benedict XVI for an “unacceptable
interference” in Egypt’s internal affairs. Media now herald its resumption
as a breakthrough, a sign of thawed relations between the two venerable
institutions. For Christians, it comes at a desperate time and place: Ancient
Christian communities are being relentlessly targeted by ISIS, as was
underscored on Palm Sunday when two Coptic Orthodox churches were bombed,
killing 45 members of the congregations.
Christian–Muslim
meetings have typically been exercises in futility. They have borne little
fruit, often resulting in Christian concessions and apologies that go
unreciprocated. A classic example is the Vatican’s intervention with Roman city
officials to facilitate the construction a Saudi-backed mega-mosque during the
1970s; Saudi Arabia has responded by continuing to ban churches within the
kingdom, despite its million Christian foreign workers.
It
does not augur well that in late February, in preliminary meetings for this
dialogue, Vatican diplomats reportedly avoided sensitive issues, called
generally for more tolerance and less religious extremism, and obsequiously
remarked that, given its Abrahamic roots, Islam is considered “the closest
religion” to Christianity, a perplexing statement that glosses over both the
Old Testament, which Christianity shares with Judaism, and the absence of any
sacred texts that Christianity shares with Islam.
Whether
the Cairo meeting will have real significance or turn out to be more dialogue
for dialogue’s sake will depend partly on what Pope Francis says.
What
the Pope Can’t Say
The pope will have to take into consideration the grand sheikh’s red line: no
criticism of Islam. Tayeb holds the view that to ask el-Azhar to address
attacks on churches is to insinuate that they are caused by Islamic extremism. He
rejects that assumption as “Islamophobia,” a form of blasphemy or “defamation
against Islam.”
What
angered Tayeb five years ago and prompted him to freeze the Vatican dialogue
was precisely a papal denunciation of a church bombing in Alexandria at a Mass
on New Year’s Eve, 2010. Pope Benedict called for the Copts’ protection. Two
months ago, in a talk at the time of this round’s preliminary meetings, Tayeb
indicated that his views on this score haven’t changed. While condemning
the recent attacks, he stated that they have “nothing to do with religion” but
“just exploit the name of Islam.” Were Francis to take Benedict’s approach, it
would guarantee the dialogue’s quick, unceremonial end.
What
the Pope Is Likely to Say
The pope can’t entirely ignore the elephant in the room. Since 2011, when this
dialogue was suspended, ISIS and other terrorists operating under the banner of
Islam have all but destroyed two of the region’s four largest remaining
Christian communities, in Iraq, Syria, Lebanon, and Egypt — churches that trace
their roots to the Apostles. Severely persecuted and forced into a mass exodus,
Iraq’s Christians now number about 200,000, down from their pre-2003 population
of 1.4 million. Syria is reported to have lost up to half of its 2 million
Christians. In 2015, Pope Francis was the first to call this “genocide.”
Moreover,
when this meeting was announced last October, no one anticipated that “Islamic
State of Egypt” was about to announce its formation. It did so by proclaiming
in a video that the country’s Copts were its “favorite prey” and the targeting
of them its “priority.” Last December, the Coptic Orthodox Cathedral compound
in Cairo was bombed, and 25 of the faithful were killed. In North Sinai in
February, seven Copts were murdered, and terrorists drove a thousand others
from their homes. April 9 saw the twin church bombings. On April 18, the
ancient monastery of St. Catherine was attacked in South Sinai. These
developments can’t be ignored.
In
recent weeks, in gestures and short statements, the pope has given clues as to
what he might say in Egypt.
The
Vatican is showing a united Christian front. Francis has issued condolences to
the Coptic Church following the Palm Sunday attacks and recently
broadcast that he would like his visit to “be a witness of my affection,
comfort, and encouragement for all the Christians of the Middle East.” His
refusal of the protection of an armored car for the trip is a brave gesture of
solidarity with them. Bartholomew, the Ecumenical Patriarch of Constantinople
and head of Greek Orthodox Christians, will accompany him, along with Pope
Tawadros II, representing the Coptic Orthodox Church.
In
another symbolic gesture of solidarity, Pope Francis last weekend at St.
Bartholomew’s Basilica in Rome participated in a memorial
service for contemporary martyrs. One of the speakers was Rose, the sister
of Father Jacques Hamel, a priest whose throat was slit by Muslim extremists
during Mass in a French church last summer. The pope departed from his prepared
remarks to offer an anecdote about the persecution besieging Christians in the
Muslim world today. He said that a Muslim man he met at a migrant center in
Greece told him that he saw terrorists slit his wife’s throat when she refused
to discard her crucifix. Perhaps anxious not to be seen as anti-Muslim,
Francis, emphasizing that the Muslim husband was aggrieved, concluded the story
by calling the migrant center a “concentration camp,” a hyperbolic remark that
drew press attention and offended Jewish groups.
Pope
Francis took a step back from the persecution issue a few days later, in a
brief, friendly video
message to all the people of Egypt, not just the Copts. Referring to the
recent violence, which he imprecisely described as “blind,” he said, “Our world
needs peace, love, and mercy. It needs peacemakers, people who are free and who
set others free, men and women of courage who can learn from the past in order
to build the future, free of every form of prejudice.”
What
the Pope Should Say
In Egypt, the pope is likely to continue bearing witness, invoking platitudes
and keeping his focus on the Christian martyrs rather than the sensitive issue
of their persecutors. He will also likely stress the philosophy of “healthy
secularity,” which would ensure full citizenship for Christians, an
important theme pressed in Christian–Muslim dialogue since Benedict’s time but
without noticeable progress on the ground.
The
pope needs to do more. He should challenge the grand sheikh to promote
specific, measurable educational reforms in the Muslim world. In 2015, Egypt’s
President Abdel Fattah el-Sisi went to el Azhar and pressed the imams for a “religious
revolution” to end terrorism to little avail.
The
grand sheikh has given him an opening. At the preliminary meetings, Tayeb
called the terrorists “deviants”
from the right path of Islam and argued that they “misunderstand”
Islam. “Exonerating religion from terrorism is no longer sufficient,” he said.
Taking
the grand sheikh’s own words, the pope should ask him to define and clarify key
terms that ISIS and other jihadi groups use to attract and recruit Muslims.
Tayeb has already made progress with the doctrine of takfir, a form of
excommunication which the terrorists use to justify the killing of Sunni
Muslims who reject extremism.
Tayeb
must do the same with all the terms that are used to justify on Islamic grounds
the killing and harming of Christians and others. Clarification is needed on
such loaded terms as infidel, polytheist, idolator, apostate, and blasphemer
and on the doctrines of dhimmitude and jihad. ISIS uses these and other terms
regularly in its videos and online publications, which resonate with enough
Muslims to make Islamic terrorism an existential threat to Christian minorities
in the Middle East and a growing threat worldwide. As commonly taught, such
language is a source of “continual incitement” of youth, as Henri Boulad, an
Egyptian Jesuit, told the Vatican newspaper, L’Osservatore Romano.
For
a helpful example, Pope Francis could point to Morocco. Earlier this year, its High
Religious Committee removed the death penalty for apostasy, rescinding its
2012 ruling that apostates were condemned to death. It clarified: “The most
accurate understanding, and the most consistent with the Islamic legislation
and the practical way of the Prophet, peace be upon him, is that the killing of
the apostate is meant for the traitor of the group, the one disclosing secrets,
. . . the equivalent of treason in international law.”
The
head of the Roman Catholic Church has much to impart from Christianity’s own
historical struggle with such issues in coming to terms with modernity. As a
leading Sunni authority with particular influence in Egypt, where al-Azhar
trains 1,000 preachers each year, the grand sheikh should be pressed to publicly
and unequivocally delink from violence all the Islamic terms used to justify
terror and persecution. Pope Francis should not shy away from making that
demand.
|