Benedict XVI and inter religious dialogue 2015

KURUVACHIRA JOSE THE-481 1
KURUVACHIRA JOSE
Course Code or Name: THE-481
This paper uses UK standards for spelling and punctuation
POPE BENEDICT XVI AND INTERRELIGIOUS DIALOGUE
WITH WORLD RELIGIONS
1) Introduction
Pope Benedict XVI (Joseph Aloysius Ratzinger, 1927-)1
, whose papacy lasted eight years (2005-
2013), is considered as one of the unparalleled intellectual forces in the Roman Catholic Church today.
He has been described as an intellectual rooted in faith, a man with incomparable knowledge of the
intellectual shifts and transformations in the Church, and an inviolable bulwark of Catholic orthodoxy
in contemporary times.2
In fact, his numerous writings defend the traditional Catholic doctrines and
values, and for this reason, some of his adversaries have called him conservative and a formidable
1
He was born on 16 April 1927 at Marktl am Inn, Upper Bavaria, Germany, as the youngest of the three children born
to Joseph and Maria Ratzinger. In 1939 he joined St Michael’s minor seminary of the archdiocese of München and Freising
at Traunstein, and was ordained priest on 29 June 1951. In 1953 he received his doctorate in theology for a thesis on St.
Augustine, and in 1957 he did his post-doctoral dissertation (Habilitation) on St. Bonaventure. He taught theology at the
famous universities of Bonn (1959-1963), Münster (1963-1966), Tübingen (1966-1969) and Regensburg (1969-1977), and
attended the Vatican Council II (1962-1965) as a theological advisor (peritus). On 28 May he was ordained bishop of
München and Freising, and on 27 June 1977 made cardinal. From 1982 to his election as Pope he was the Prefect of the
Congregation for the Doctrine of Faith in the Vatican. On 19 April 2005 Ratzinger was elected Pope and took the name
Benedict XVI. On 28 February 2013 he resigned as Pope. Benedict XVI is a man with deep theological and cultural
preparation. He speaks several modern languages (German, French, Spanish, Italian and English) and is quite at home with
classical Greek, Latin and Hebrew. For the details of his life and career see Joseph Kardinal Ratzinger, Aus meinem Leben.
Erinnerungen (1927-1977), Stuttgart, Deutsche Verlags-Anstalt, 1998, pp. 28,46,51, 108,111, 114; Id., Licht der Welt. Der
Papst, die Kirche und die Zeichen der Zeit. Ein Gespräch mit Peter Seewald, Freiburg, Herder, 2010, pp. 223-228; Tracy
Rowland, Ratzinger’s Faith. The Theology of Pope Benedict XVI, London, Oxford University Press, 2008, p. 1; Joann F.
Price, Pope Benedict XVI. A Biography, California, Greenwood, 2103, pp. xi-xxvi, 25-36, 45-61,63-79,131,135-136.
2
Cfr. Heinz-Joachim Fischer, Pope Benedcit XVI. A Persna Portrait, trs. Brian McNeil, New York, Crossroad
Publishing Company, 2005, pp. 7-8,43.

opponent of reforms.3
During his papacy, Benedict XVI advocated a return to fundamental Christian
values to counter the increased secularization of many Western countries, and relativism’s denial of
objective truth, especially moral. He published three encyclicals4
and four Post-Synodal Apostolic
Exhortations5
, in addition to his numerous homilies and discourses. As Pope, he also published a life of
Christ in three parts. He is a prolific writer and author of numerous theological works. His main areas
of interest in theology are: ecclesiology, liturgy and revelation. Some of his favourite theological
themes are, witness to truth, relationship between faith and reason, Christianity as religion according to
reason, religious liberty, radical secularism, ‘dictatorship of relativism’, etc. He has great interest in
orthodox liturgy and patristic theology, and has actively promoted ecumenical relations. He is noted for
his new emphasis on interreligious relations based on culture or intercultural dialogue. As Pope he
travelled extensively6
, and in 2008 he addressed the United Nations Organisation, on the occasion of
the 60th
anniversary of the Declaration of Human Rights.7
This paper discusses the dialogue of Benedict
XVI with Judaism, Islam, Buddhism, Hinduism, Traditional religions and others, with some critical
observations.
1) Theological influences on Benedict XVI
Basically, Benedict XVI is a ‘decided Augustinian’ and to a certain extent Platonist. He was
attracted to Bonaventure’s theology, which was very much in the Augustinian tradition. It is important
to note that, Benedict XVI was not enchanted by pre-conciliar Thomism, though he admits that
3
Cfr. Joann F. Price, Pope Benedict XVI. A Biography, p. 93.
4
They are: Deus caritas est (2005), in Acta Apostolicae Sedis, Vol. 98 (2006), 217-252; Spe salvi, in Acta Apostolicae
Sedis, Vol. 99 (2007), 985-1041; and Caritas in Veritate, in Acta Apostolicae Sedis, Vol. 101 (2009), 641-709.
5
They are: Sacramentum Caritatis, in Acta Apostolicae Sedis, Vol. 99 (2007), 105-180; Verbum Domini, in Acta
Apostolicae Sedis, Vol. 102 (2010), 681-787; Africae Munus (2011), in Insegnamenti di Benedetto XVI, Vol. 7 part 2,
Vatican City, Libraria Editrice Vaticana, 2012, 653-739; and Ecclesia in Medio Oriente (2012), in Insegnamenti di
Benedetto XVI, Vol. 8 part 2, Vatican City, Libraria Editrice Vaticana, 2013, 194-245.
6
Besides his visits to many places in Italy, Benedict XVI visited Germany, his homeland (2005, 2006, 2011), Poland
(2006), Spain (2006, 2010, 2011), Turkey (2006), Brazil (2007), Austria (2007), United States of America (2008), Australia
(2008), France (2008), Cameron (2009) Angola (2009), Israel (2009), Jordan (2009), Palestinian territories (2009), Czech
Republic (2009), Malta (2010), Portugal (2010), Cypress (2010), United Kingdom (2010), Croatia (2011), San Marino
(2011), Benin (2011), Mexico (2012), Cuba (2012) and Lebanon (2012).
7
Cfr. Insegnamenti di Benedetto XVI, Vol. 4 part 1, Vatican City, Libraria Editrice Vaticana, 2009, p. 696.

scholasticism has its greatness.8
Other significant influences on him are, the Sacred Scripture, Fathers
of the Church, and the theology of the Vatican II. Among the lesser influences mention may be made of
Cardinal John Henry Newman (1801-1890), Romano Guardini (1885-1968), Henri de Lubac (1896-
1991), Hans Urs von Balthasar (1905-1988) and others.
2) Benedict XVI and interreligious dialogue
Benedict XVI was open to dialogue with followers of other religions, and sought to improve
relations with them throughout his pontificate. He was convinced that a dialogue that is sincere and
respectful between religions and cultures, is crucial for the future of human family.9
In his first homily
as Pope, on 20 April 2005, he said that, the Church wants to engage in an open and sincere dialogue
with followers of other religions, in order to seek the true good of every person and of society as a
whole.10
On 25 April 2005, the day after his installation as Pope, he met with the 70 Christian
representatives, 7 Muslim delegates and 17 Buddhist representatives who had attended his installation.
Jewish representatives missed the meeting because it was held during their Passover observance.11
In
this meeting he pledged that his pontificate would be marked by authentic and sincerer dialogue built
upon respect for the dignity of every human person. 12
In promoting interreligious dialogue, Benedict XVI was greatly influenced by the theology of
Vatican II, which placed special emphasis on the importance of dialogue and co-operation with the
followers of other religions.13
He considered the Declaration Nostra aetate of the Vatican II as the
magna charta of interreligious dialogue14
, and affirmed that, this document inaugurated a new season
8
Cfr. Tracy Rowland, Ratzinger’s Faith, pp. 2-3. Cyril O’Regan argues that, the influence of Augustine is seen
especially in five areas of Benedict’s theology: eschatology, relation between faith and reason, biblical interpretation,
relation between faith and culture, and prayer and liturgy. Cfr. Cyril O’Regan, “Benedict the Augustinian”, in Explorations
in the Theology of Benedict XVI, John C. Cavadini (ed.), Notre Dame, University of Notre Dame Press, 2012, p. 22.
9
10
Cfr. Ibid., Vol. 1, Vatican City, Libraria Editrice Vaticana, 2006, p. 12.
11
Cfr. Mary Ann Walsh (ed.), From Pope John Paul II to Benedict II, New York, Rowman and Littlefield Publishers,
2005, p. 169.
12
Insegnamenti di Benedetto XVI, Vol. 1, p. 29.
13
Cfr. Ibid., Vol. 6 part 2, Vatican City, Libraria Editrice Vaticana, 2011, p. 228.
14
Cfr. Ibid., Vol. 1, p. 448.

of dialogue and spiritual solidarity between Christians and followers of other great religions.15
He was
also inspired to promote interreligious dialogue by the teachings and example of Pope Paul VI, and in a
special way by Pope John Paul II, his immediate predecessor.16
3) Dialogue with Jews
The papacy of Benedict XVI was marked by frequent and intense dialogue between the Roman
Catholic Church and the Jews. In many of his discourses, homilies, messages and writings one can find
numerous references to Judaism. The Commission for Religious Relations with the Jews, which is
attached to the Pontifical Council for Promoting Christian Unity, is the most important structure within
the Roman Catholic Church responsible for promoting dialogue with Jews. Similar commissions or
councils exist within many episcopal conferences, and in dioceses, in different parts of the world. Their
existence and activity demonstrate the Church’s desire to move forward by developing bilateral
dialogue.17
It is also to be remembered that, Benedict XVI was the first person ever to invite Jewish
leaders, both to the funeral of a Pope and, even more significantly, to the celebration of his own
installation as Pope and to address synods of bishops.
a) Factors responsible for dialogue with Jews
There are a number of factors, historical, sociological and theological, responsible for dialogue
between the Roman Catholic Church and the Jews. Some of them are the following:
Nostra aetate
Benedict XVI considered the Declaration Nostra aetate no. 4 of the Vatican II as the most
important factor responsible for the promotion of dialogue between the Roman Catholic Church and
Jews in recent times. It provided a solid foundation for dialogue, and clearly outlined the principles that
15
Cfr. Ibid., p. 486.
16
Cfr. Ibid., p. 12.
17

govern the Church’s approach to Christian-Jewish relations.18
On 14 February 2013 while addressing
the clergy of the diocese of Rome, the Pope narrated how Nostra aetate decided to make a declaration
on Jews.19
On 15 September 2005 while addressing the Chief Rabbis of Israel on their visit to Rome,
Benedict XVI affirmed that, the process of building deeper religious relations between Catholics and
Jews received new impulse and energy from Nostra Aetate;20
on 26 October 2005 the Pope in his
message to Cardinal Walter Kasper, the President of the Commission for Religious Relations with the
Jews, affirmed that, Nostra aetate opened up a new era of theological dialogue between the Jewish
people and the Catholic Church.21
He also added that, Nostra aetate has been the occasion for greater
mutual understanding and respect, co-operation, and friendship between Catholics and Jews, and that it
also challenged them to recognise their shared spiritual roots, and to appreciate their rich heritage of
faith.22
On 17 April 2008 the Pope in his the message to the Jewish people on the occasion of the feast
of Pesah (Passover) reiterated that, since the Vatican II, the Catholic-Jewish relations has
fundamentally changed for the better in the past forty years.23
The consequence of all this is that, the
Catholic Church’s commitment to dialogue with Jews has become irrevocable24
and irreversible.25
Example of Popes Paul VI and John Paul II
Another factor that influenced Benedict XVI in promoting dialogue between Roman Catholic
Church and Jews was the wonderful example of his predecessors, Pope Paul VI and Pope John Paul II.
On 9 June 2005 he said: “In the years following the Council, my predecessors Pope Paul VI and, in a
particular way, Pope John Paul II, took significant steps towards improving relations with the Jewish
people. It is my intention to continue on this path.”26
But he did not hesitate to add that, it was his
18
Cfr. Ibid., Vol. 5 part 1, Vatican City, Libraria Editrice Vaticana, 2010, pp. 235-236.
19
Cfr. Ibid., Vol. 9, Vatican City, Libraria Editrice Vaticana, 2013, pp. 240-241.
20
21
Cfr. Ibid., p. 717.
22
Cfr. Ibid., p. 718.
23
Cfr. Ibid., Vol. 4 part 1, p. 616.
24
Cfr. Ibid., Vol. 5 part 1, p. 799; Insegnamenti di Benedetto XVI, Vol. 6 part 1, Vatican City, Libraria Editrice
Vaticana, 2011, p. 87; Ibid., Vol. 6 part 2, p. 587.
25
26
Ibid., Vol. 1, p. 217. (Italics in the original)

immediate predecessor Pope John Paul II who inspired him more than all others, and therefore, it was
his firm decision to walk in his footsteps.27
b) Rich common spiritual heritage
Benedict XVI maintains that, Christians and Jews share in a big way, in a common spiritual
patrimony, inherited through the Law and prophets.28
Such a rich common patrimony, in many ways,
distinguishes their relationship as unique among the religions of the world.29
On 24 April 2005,
Benedict XVI, in his first discourse as Pope said: “[…] and you, my brothers of the Jewish people, to
whom we are bound by a great common spiritual patrimony, the roots of which are in God’s
irrevocable promises”30
; on 12 September 2008 at the Apostolic Nunciature in Paris he said: “By her
very nature the Catholic Church feels obliged to respect the covenant made by the God of Abraham,
Isaac, and Jacob”;31
on 22 September 2011, in Berlin, while addressing the Jewish community he
affirmed: “For Christians, there can be no rupture in salvation history. Salvation comes from the Jews
(cf. Jn 4:22).”32
He also added that, the Sermon on the Mount does not abolish the Mosaic Law, but
reveals its hidden possibilities and allows more radical demands to emerge.33
Christianity has an indissoluble bond with the Jews in the long story of the covenant. Christians
gladly acknowledge that their own roots are found in the same self-revelation of God, in which the
religious experience of the Jewish people is nourished. The Church recognises that, the beginnings of
her faith are found in the historical divine intervention in the life of the Jewish people.34
Both Judaism
and Christianity speak of one God, maker of heaven and earth, who established his covenant with the
27
Cfr. Ibid., p. 718.
28
Cfr. Ibid., Vol. 6 part 1, p. 89, 91.
29
Cfr. Ibid., Vol. 2, part 1, Vatican City, Libraria Editrice Vaticana, 2007, p. 320.
30
Ibid., Vol. 1, p. 22.
31
L’Osservatore Romano, 14 settembre 2008, p. 10. (English translation is mine)
32
Ibid., Vol. 7 part 2, p. 286.
33
Cfr. Ibid.
34

chosen people, revealed his commandments and taught to hope in those messianic promises which give
confidence and comfort in the struggle of life.35
Christians have the same books of the Old Testament as the Jews, which are revealed books.36
Benedict XVI said that, there is an inner unity between the Old and New Testaments, and one should
read the New Testament with the background of the Old Testament. Otherwise one cannot understand
it at all.37
He even went a step further and stated that, without the Old Testament the New Testament
would not have existed.38
On 9 May 2009, while in Israel, he spoke of the Church’s profound
appreciation for the unity of the two Testaments.39
On 22 September 2011 he said that, there are two
ways of reading the biblical texts, the Christian way, and the Jewish way, in dialogue with one
another.40
Because of this rich common spiritual patrimony, there is an inseparable bond between the
Church and the Jewish people, and consequently, a dialogue based on mutual understanding and
respect is necessary and possible.
Pope John XXIII and Pope John Paul II, often in their writings and discourses, used the expression
‘elder brothers’ to refer to the Jews. The Jews in general did not like it very much because the word
‘elder bother’ has a bad connotation, and it refers to Esau. Benedict XVI said that, though it is not
wrong to use the word ‘elder brothers’, he preferred to call them ‘our fathers in faith’.41
He also used
other terms to refer to them such as, ‘people of the Covenant’.42
, ‘recipients of the First Covenant’,43
35
36
37
Cfr. Benedikt XVI, Licht der Welt, p. 105.
38
Cfr. Insegnamenti di Benedetto XVI, Vol. 5 part 1, p. 745.
39
Cfr. Ibid., p. 755.
40
Cfr. Ibid., Vol. 7 part 2, pp. 286-287.
41
Cfr. Benedikt XVI, Licht der Welt, p. 106; Insegnamenti di Benedetto XVI, Vol. 5 part 1, p. 235.
42
Cfr. Ibid., p. 236.
43
Cfr. Ibid., p. 157.

‘people of the alliance’44
, ‘elected people’45
, ‘ancient people of God’,46
‘predilected brothers’47
, ‘good
olive tree’48
, ‘holy trunk of the People of God’49
etc.
c) Methods used to promote dialogue with Judaism
Benedict XVI made use of many methods to promote dialogue between the Roman Catholic Church
and the Jewish people. Some of the significant ones are the following:
Initiatives of the Commission for Religious Relations with Jews
The Vatican’s Commission for Religious Relations with Jews is the principal organ of dialogue of
the Roman Catholic Church with Judaism. It was established in 1974 by Pope Paul VI, and came under
the Secretariat for Promoting Christian Unity. On 26 October 2005 Benedict XVI sent a message to the
President of the Commission for Religious Relations with Jews on the occasion of the 40th
Anniversary of the Declaration Nostra Aetate, affirming his commitment to promote dialogue with
Jews in accordance with the Declaration of Vatican II.50
On 12 May 2009 he spoke of the ongoing
dialogue between the Commission for Religious Relations with the Jews and the Chief Rabbinate of
Israel’s Delegation for Relations with the Roman Catholic Church.51
During the papacy of Benedict
XVI, the Commission organised numerous dialogue and exchange programmes with different Jewish
leaders and organisations from different parts of the world.
Feast day greetings and visits to Synagogues
44
45
46
47
Cfr. Ibid., Vol. 2, part 1, Vatican City, Libraria Editrice Vaticana, 2007, p. 74.
48
49
Cfr. Ibid., Vol. 2, part 1, p. 74.
50
Cfr. Ibid., Vol. 1, pp. 717-718.
51

Benedict XVI often sent messages to the Jews, or greeted them on the occasion of their important
religious feasts, especially Pesah (Passover)52
and Yom Kippur (Day of Atonement).53
For example, on
17 April 2008, while in the United States of America, he greeted the Jewish Community for the feast of
Pesaḥ.54
On the following day he did the same in the Park East Synagogue in New York.55
On 9
September 2010 and on 29 September 2011 he wished the Jews on the occasion of Rosh Ha-Shanah
(Jewish New Year), of Yom Kippur, and of Sukkot (feast of Booths or Tabernacles).56
He visited
synagogues during some of his pastoral visits. For example, on 19 August 2005 he visited a synagogue
at Roonstrasse, in Cologne, which was the first papal visit to a Jewish synagogue in Germany.57
On 18
April 2008 he visited the Park East Synagogue in New York.58
It was an outreach to the largest Jewish
community in the world outside of Israel. On 17 January 2010 he visited the Great Synagogue (Tempio
Maggiore) of the Jews in Rome.59
It is said that Benedict XVI was the third Pope to do so after St.
Peter the Apostle, and John Paul II.
Meeting with Jewish religious leaders
Sending messages to or meeting with Jewish religious leaders, representatives and organisations
from different parts of the world, was another method used by Benedict XVI to promote Christian-
Jewish dialogue. For example, on 30 April 2005 he sent a message to Rabbi Elio Toaff, retired leader
of the Rabbis of Rome, on the occasion of his 90th
birthday. In his message he affirmed the need for
continuous dialogue between Christians and Jews;60
on 15 September 2005 he addressed the Chief
Rabbis of Israel on their visit to Rome, and said: “I see your visit as a step forward in the process of
52
Cfr. Ibid., Vol. 4 part 1, p. 616; Benedikt XVI, Licht der Welt, p. 238.
53
Cfr. Insegnamenti di Benedetto XVI, Vol. 6 part 2, p. 169; Ibid., p. 226; Ibid., Vol. 7 part 2, p. 362.
54
55
Cfr. Ibid., p. 630.
56
Cfr. Ibid., Vol. 6 part 2, p. 169; Ibid., Vol. 7 part 2, p. 362.
57
Cf. Benedikt XVI, Licht der Welt, p. 230; Insegnamenti di Benedetto XVI, Vol. 1, pp. 429-431.
58
Cf. Benedikt XVI, Licht der Welt, p. 238; Insegnamenti di Benedetto XVI, Vol. 4 part 1, p. 695.
59
60

building deeper religious relations between Catholics and Jews”;61
on 16 January 2006 he addressed
Riccardo Di Segni, the chief Rabbi of Rome. He said: “The Catholic Church is close to you and is your
friend. Yes, we love you and we cannot fail to love you”;62
on 16 March 2006 he met with the
Delegates of the American Jewish Committee;63
on 3 May 2010, on the 95th
birthday Rabbi Elio Toaff,
he sent a message of congratulations.64
It was read aloud by the personal secretary of the Pope during
the inaugural ceremony of the Elio Toaff Foundation for Jewish Culture; on 8 October 2007 he had a
meeting with Ronald Lauder, the leader of the Jewish World Congress.65
Three years later, on 11
December 2010, the leadership of the same organization was again received by him in a private
audience at the Vatican;66
on 18 April 2008 he met with the representatives of the Jewish community in
New York, and encouraged them to continue building bridges of friendship with all;67
on 18 July 2008
in Sydney, Australia, he met with Rabbi Jeremy Lawrence;68
on 12 September 2008 in Paris he
addressed the French Jewish Community;69
on 6 October 2008 Rabbi Shear Yashuv Cohen of Israel
became the first ever Rabbi to speak before a Synod of Bishops at the Vatican;70
on 12 February 2009
he addressed the Delegates of the Conference of Presidents of Major American Jewish Organizations;71
on 14 May 2009, in Israel, he spoke to the leaders of various religions, including Christians, Jews,
Muslims and Druze and others;72
on 12 May 2009 he met with the two chief Rabbis of Israel in
Jerusalem;73
on 17 January 2010 in the Great Synagogue (Tempo Maggiore) of Rome he met with the
chief Rabbi Riccardo Di Segni of the Jewish community of Rome, the President of the Union of Italian
61
Ibid., p. 549.
62
Ibid., Vol. 2, part 1, p. 74. (English translation is mine)
63
Cfr. Ibid., pp. 320-321.
64
65
Cf. Benedikt XVI, Licht der Welt, p. 237. The World Jewish Congress was founded in Geneva, Switzerland, in 1936.
It is a voluntary association of representative Jewish bodies, committees and organizations throughout the world organized
to assure the ‘survival and to foster unity of the Jewish people’. Cfr. Natan Lerner, “World Jewish Congress”, in
Encyclopedia Judaica, Vol. 21, New York, Thomson Gale, 2nd
edition 2007, p. 221.
66
Cfr. L’Osservatore Romano, 11 dicembre 2010, p. 1.
67
68
69
Cfr. L’Osservatore Romano, 14 settembre 2008, p. 10.
70
Cfr. Ibid., 6-7 ottobre 2008, p. 1.
71
72
Cfr. Ibid., p. 832.
73
Cfr. Ibid., p. 798.

Jewish Communities, and the President of the Jewish Community of Rome, Riccardo Pacifici;74
on 17
September 2010, in England, he met with the chief Rabbi Lord Sacks;75
on 22 September 2011 he
aaddressed the representatives of the German Jewish Community in Berlin;76
on 10 November 2011 he
spoke to the Israeli Religious Council, representing the religious communities present in the Holy
Land;77
on 11 May 2012 he received in private audience the Latin American Jewish leaders from 12
countries. In the second part of his trilogy Jesus of Nazareth (2007) Benedict XVI described Rabbi
Jacob Neusner’s A Rabbi Talks with Jesus (1993) as by far the most important book for the Jewish-
Christian dialogue in the last decade.78
International Catholic-Jewish Liaison Committee
The International Catholic-Jewish Liaison Committee79
was formed in 1970 by Pope Paul VI, to
promote dialogue and reconciliation between Roman Catholic Church and Jews, and its first meeting
was in 1971. The papacy of Benedict XVI witnessed three meetings of the Committee: in 2006, 2008
and 2011. .
The 19th
meeting of the Committee was held in Cape Town, South Africa, from 4 to 7
November 2006, with the theme, “Dignifying the Divine Image”: Jewish and Catholic perspectives on
Health Care with special reference to the HIV/AIDS pandemic”; the 20th
meeting was held in Budapest,
Hungary, from 9 to 12 November 2008 with the theme, “Role of Religion in Civil Society today and
the current state of Jewish-Catholic relations in Eastern Europe”; the 21st
meeting was held in Paris
from 27 February to 2 March 2011 with the theme, “Forty Years of Dialogue – Reflections and Future
Perspectives.”80
This meeting affirmed the desire of Catholics and Jews to stand together in meeting the
74
75
76
77
Cfr. Ibid., p. 587.
78
Cfr. Benedict XVI, Gesù di Nazaret, part 2, trs. Chicca Galli e Roberta Zuppert, Milano, Rizzoli, 2007, pp. 93.129-
143.
79
It is composed of the International Jewish Committee for Interreligious Consultations and the Roman Catholic
Church’s Commission for Religious Relations with the Jews.
80
Cfr. http://www.ccjr.us/dialogika-resources/documents-and-statements/interreligious/ilc/1069-ilchistory (Accessed on
2 January 2015)

immense challenge facing their communities in a rapidly changing world, and their shared religious
duty to combat poverty, injustice, discrimination and the denial of universal human rights.81
International Jewish Committee on Interreligious Consultation
International Jewish Committee on Interreligious Consultation is a broad based coalition of Jewish
organizations and denominations that represents the world of Jews, and its relations with other world
religions.82
On 9 June 2005 Benedict XVI met with the representatives of this organisation, and on that
occasion he said that, the history of relations between the Jews and Christians has been complex and
often painful, and yet they share a common ‘spiritual patrimony’, which is a source of wisdom and
inspiration capable of guiding them towards ‘a future of hope’. He assured them that, the Catholic
Church remains firmly committed in her catechesis, and in every aspect of her life, to implementing the
decisive teaching of Nostra aetae on Christian-Jewish relations.83
Three years later, on 30 October
2008, he addressed the delegates of the same organisation. In his message to them he said that,
Christians today are increasingly conscious of the spiritual patrimony they share with the Jews, which
calls for greater mutual appreciation, respect and love.84
Bilateral commission of the Vatican and Chief Rabbinate of Israel
The Bilateral Commission of the Holy See and the Chief Rabbinate of Israel85
is another organ that
promotes dialogue between Roman Catholic Church and Jews. Benedict XVI had very good relations
with the Chief Rabbinate of Israel, which helped to improve relations between the Jews and the Roman
81
82
It represents Reform, Conservative and Orthodox Jewish movements, the Anti-Defamation League, the American
Jewish Committee, B’nai B’rith International, the Israel Jewish Council for Interreligious Relations, and the World Jewish
Congress. It was founded to cultivate relations with other international religious bodies. Cfr.
http://www.oikoumene.org/en/resources/documents/assembly/2013-busan/messages-to-the-assembly/greetings-from-
international-jewish-committee-on-interreligious-consultations (Accessed on 12 January 2015)
83
Cfr. Insegnamenti di Benedetto XVI, Vol. 1, pp. 216-217.
84
85
The Bilateral (Mixed) Commission of the Holy See and Chief Rabbinate of Israel was established as the fruit of the
visit of Pope John Paul II to Israel in 2000. Since 2003 the members meet annually within the framework of an
interreligious dialogue between the Chief Rabbinate of Israel and the commission of the Holy See for Religious Relations
with the Jews. Cfr. Ibid., Vol. 5 part 1, p. 372.

Catholics. The meeting of the above Commission has been taking place on an annual basis since 2003,
in Jerusalem and in the Vatican, respectively, with specific themes for study, after which they made a
joint declaration.86
In addition to these formal meetings, there were also frequent meetings between
Benedict XVI and the chief Rabbinate of Israel. For example, on 15 September 2005 he received in
audience at Castel Gandolfo the two Chief Rabbis of Israel;87
on 21 October 2007 he was in Naples to
participate in the International Interreligious meet for peace, where he met with the chief Rabbi Yona
Metzger;88
on 28 January 2009 the context of the controversy over bishop Richard Williamson89
,
Benedict XVI in his general audience reiterated his condemnation of anti-Semitism and holocaust
denial, and gave assurances that these would not be tolerated in the Catholic Church.90
During his visit
to Israel, on 12 May 2009, he was officially received by the Chief Rabbis of Israel at Hechal Shlomo
(Residence of Solomon) Centre, Jerusalem.91
When Benedict XVI resigned as Pope on 28 February
2013, Israel’s Chief Rabbi Yona Metzger praised his interreligious outreach and said that, relations
between Israel and the Vatican, and between the Roman Catholic Church and the Chief Rabbinate, had
never been better as during his papacy.92
Anti-Defamation League
The Jewish Anti-Defamation League93
appreciated Benedict XVI’s great sensitivity to Jewish
history, the holocaust, and efforts at promoting dialogue between Judaism and Roman Catholic Church.
86
For example, the theme of the meeting of the Commission in 2005 was, forty years of Nostra Aetate and the present
and future perspectives; in 2006 it discussed the relationship between human life and technology; in 2007 it studied the
theme of freedom of religion and conscience and its limits; in 2010 the theme was Catholic and Jewish teaching on creation
and the environment; in 2011 it dealt with the challenges that modern secular society faces and the role of religion; in 2012
the theme was on the religious perspectives on the current financial crisis and a just economic order. It also happened that,
when tensions arose between the Vatican and the Jews, the meetings were sometimes suspended or cancelled.
87
Cfr. Insegnamenti di Benedetto XVI, Vol. 1, pp. 549-550.
88
Cf. Benedikt XVI, Licht der Welt, p. 237.
89
See below for a discussion on this case.
90
91
Cfr. Ibid., p. 798.
92
Cfr. http://www.ynetnews.com/articles/0,7340,L-4343944,00.html (Accessed on 4 January 2015)
93
The Anti-Defamation League (originally ‘The Anti-Defamation League of B’nai B’rith’) was founded in 1913 in
reaction to the crude and overt anti-Semitism of the period. Its goal, as stated in the charter, is to ‘end the defamation of the
Jewish people and to secure justice and fair treatment for all citizens’. Cfr. Jerome Chanes, “Anti-Defamation League”, in
Encyclopedia Judaica, Vol. 2, New York, Thomson Gale, 2nd
edition 2007, p. 194.

On 12 October 2006, while addressing the delegation of the League in the Vatican, Benedict XVI
referred to Nostra aetate, and said that, the Jewish roots of Christianity oblige both Christians and Jews
to overcome the conflicts of the past and create new bonds of friendship and collaboration. He assured
them that, the Catholic Church deplores all forms of hatred or persecution directed against the Jews,
and all displays of anti-Semitism, at any time, and from any source.94
On 3 November 2010, during the
general audience he greeted the same League.95
He also promised the members of the organisation of
his continued commitment to condemn all forms of anti-Semitism.
B’nai B’rith International
B’nai B’rith (‘Sons of the Covenant’), is a Jewish service organization founded in New York in
1843. It engages in educational and philanthropic programmes in the areas of youth work, adult
education, senior citizens’ service, civic projects, international affairs and aid to Israel, among others.
Its Anti-Defamation League was established in 1913 and the Hillel Foundation in 1923. In 1990 B’nai
B’rith International admitted women into fill membership.96
On 18 December 2006 a delegation from
B’nai B’rith International visited the Vatican. On that occasion, Benedict XVI said that, the rich
heritage of faith which enables both the Jewish and Christian communities not only to enter into
dialogue, but also to be partners in working together for the good of the human family.97
On 12 May
2011 he addressed another delegation of the same organization.98
Meeting with Jewish Political leaders and ambassadors
Meeting with Jewish political leaders and ambassadors was another important means used by
Benedict XVI to promote dialogue between the Vatican and Israel, and consequently also between the
94
Cfr. Insegnamenti di Benedetto XVI, Vol. 2, part 2, pp. 425-426.
95
96
Cfr. John Joseph Dougherty, “B’nai B’rith”, in New Catholic Encyclopedia, Vol. 2, Washington, Thomson Gale, 2nd
Edition, 2003, p. 446.
97
Cfr. Insegnamenti di Benedetto XVI, Vol. 2, part 2, p. 866.
98

Roman Catholic Church and Judaism. On 17 November 2005, the president of Israel, Moshe Katzav
invited Benedict XVI to visit the Holy Land;99
on 13 December 2006 the Pope met with the Israeli
Prime minister Ehud Olmert, and discussed the situation in Near East and Lebanon;100
on 6 September
2007 he met with the Israeli president Simon Peres;101
on 12 May 2008 he addressed the new
ambassador of Israel to the Vatican;102
on 11 May 2009 Benedict XVI on his visit to Israel was
welcomed at Ben Gurion airport by president Shimon Peres;103
later in the day he met with Peres at the
presidential residence during which political and religious leaders were also present;104
on the same day
he visited the holocaust memorial Yad Vashem in Jerusalem, accompanied by Peres. There, in his talk,
he remembered the six million Jews who perished under the Nazis;105
on 14 May 2009 at Nazareth he
met with Benjamin Netanyahu, the Israeli Prime Minister;106
on 15 May 2009 at the departure
ceremony at Ben Gurion airport, the president of Israel Peres was again present;107
on 2 September
2010 he met with the Peres to discuss peace in Near East, and spoke about Israel-Vatican
relationship.108
d) Themes in Christian-Jewish dialogue
The Christian-Jewish dialogue under Benedict XVI dealt with a variety of issues that covered
matters from theology to politics. Below are given some of the major themes:
Recognition of common human, social, moral and theological values
Recognition of the common values which stand at the basis of Christianity and Judaism are one of
the important themes of dialogue between the two religious traditions. Some of these values are:
99
100
Cf. Ibid., p. 233.
101
Cf. Ibid., p. 237.
102
103
104
Cfr. Ibid., p. 783.
105
Cfr. Ibid., p. 787.
106
107
Cfr. Ibid., p. 847.
108

respect for human life, defence of life, dignity of the human person, centrality of the family, sound
education of the young, freedom of religion and conscience, social justice, ethical conduct, concern
about moral relativism, relationship between religious and civil authority, promotion of world peace,
reconciliation, spiritual and moral values, importance of the Word of God expressed in Holy Scriptures,
faith in one God, maker of heaven and earth, who established his covenant with the chosen people,
revealed his commandments and taught to hope in those messianic promises which give confidence and
comfort in the struggle of life.109
Speaking about the Decalogue, which is a common value for both
Jews and Christians, Benedict XVI said that, it is a torch of ethics, of hope and dialogue, the guiding
star of morality of the people of God which also illumines and guides the Christians. It is also a great
code of life for all humanity, and sheds light on good and evil, truth and falsity, just and unjust,
according to the right conscience of each person.110
Benedict XVI argued that, these values, which
cover both theology and everyday contact and collaboration, will enable both Christians and Jews to
give a compelling shared witness to the world, to non-believers and to the entire humanity.111
But he
also insisted that, interreligious dialogue, in order that it is objective and truthful, should discuss not
only what is common among them but also their differences.112
Overcoming prejudices and misunderstandings
Another theme in Roman Catholic-Jewish dialogue was removing misunderstandings and
overcoming prejudices113
because both the religions have a long and complex history of these vices.
Hence, basing himself on the foundation laid by Nostra aetate for a renewed relationship between the
Jewish people and the Roman Catholic Church, Benedict XVI stressed the need to overcome past
prejudices, misunderstandings, indifference and the language of contempt and hostility.114
On 15
109
Cfr. Insegnamenti di Benedetto XVI, Vol. 1, p. 718; Ibid., Vol. 4 part 1, p. 695; Ibid., Vol. 5 part 1, pp. 373, 799;
110
Cfr. Ibid., p. 90.
111
Cfr. Ibid., pp. 89-90.
112
Cfr. Ibid., p. 91.
113
Cfr. Ibid., p. 87.
114

September 2005 in his meeting with the two chief Rabbis from Israel he said referring to Nostra aetate
that, God holds the Jews most dear for the sake of their Fathers, and that he does not repent of the gifts
he makes or of the calls he issues.115
As a gesture to overcome prejudice of Christians against Jews, on
5 February 2008 Benedict XVI made changes in the intercession for the Jews on Good Friday
Tridentine liturgy which was in use till 1962, in order to make it theologically more suitable.116
Again,
in order to clear misunderstanding between the two religions, he made clarifications on the case of
Pope Pius XII117
and Bishop Richard Williamson118
which were topics of much tension between the
Roman Catholic Church and Jews during the pontificate of Benedict XVI.
Reconciliation, friendship and co-operation
Dialogue between the Roman Catholic Church and the Jewish people was also aimed at deepening
mutual understanding and co-operation between them.119
Hence Benedict XVI proposed to the Church
a relationship with Jews marked by dialogue, brotherliness and friendship.120
He said that, the Catholic
Church is irrevocably committed to the path chosen at the Vatican II for a genuine and lasting
reconciliation between Christians and Jews. He also acknowledged that, the two-thousand year history
of the relationship between Judaism and the Church has passed through many different phases, some of
them painful to recall. But now that both parties are able to meet in a spirit of reconciliation, they must
not allow past differences to hold them back from extending to one another the hand of friendship.121
On 16 January 2006, while speaking to the chief Rabbi of Rome whom he received in audience, he
said: “[…] we have the responsibility to cooperate for the benefit of all peoples in justice, peace, truth
115
Cfr. Ibid., p. 549.
116
Cfr. Benedikt XVI, Licht der Welt, p. 238. An explanation regarding this prayer will follow below.
117
Cfr. Ibid., pp. 134-136. See below for a discussion on this case.
118
Cfr. Ibid., pp. 40-41, 148-155, 242. See below for a discussion on this case.
119
120
121

and freedom in sanctity and love.”122
Benedict XVI had long realised the responsibility and obligation
of reconciliation between the Jews and the Catholic Church. For example, he visited more synagogues
than any of his predecessors; he openly denounced all forms of anti-Semitism or anti-Jewish sentiment;
in Jerusalem he prayed at the Wailing Wall; he was the first Pope to invite Rabbis to address Synods of
Bishops;123
after his installation as Pope, he wrote to the Jewish community in Rome, and when he was
asked whether it was a symbolic gesture meant to convey a basic thrust of his pontificate, he answered
that it clearly was, and that as a German what happened in the Third Reich was a special reason to look
with humility and shame and with love, upon the people of Israel.124
Condemnation of anti-Semitism
Benedict XVI, on several occasions openly and decisively condemned all forms of anti-Semitism.125
He was convinced that, the hatred and contempt for men and women and children that was manifested
in the Shoah was a crime against God and humanity. As Pope he declared condemnation of anti-
Semitism as the official position of the Roman Catholic Church. He said: “The Church is profoundly
and irrevocably committed to reject all anti-Semitism.”126
On 19 August 2005 when he visited the
Synagogue in Cologne, he condemned all manifestation of anti-Semitism and discrimination, and
reaffirmed the importance of tolerance, respect, friendship and peace among all peoples and cultures
and religions;127
on 12 September 2008, in Paris, while meeting with representatives of the Jewish
community he said that, the Church is opposed to every form of anti-Semitism, which can never be
theologically justified, and that anti-Semitic also signifies being anti-Christian;128
on 9 November 2008,
122
Ibid., Vol. 2, part 1, p. 74.
123
Cfr. Benedikt XVI, Licht der Welt, p. 105. On the 12th
ordinary general assembly of the synod of bishops, 5-26
October 2008, the chief Rabbi of Haifa (Israel) Rabbi Shear Yashuv Cohen addressed the assembly on 6 October 2008. Cfr.
L’Osservatore Romano, 6-7 ottobre 2008, p. 1. Again, on 13 October 2010, during the synod of bishops of the Church in the
Middle East, Rabbi David Rosen addressed the bishops. Cfr. Ibid., 15 ottobre 2010, p. 6.
124
Cfr. Joann F. Price, Pope Benedict XVI. A Biography, pp. 40-41.
125
126
127
Cfr. Ibid., Vol. 1, pp. 429-431.
128
Cfr. L’Osservatore Romano, 14 settembre 2008, p. 10.

on the 70th
anniversary of the Nazi pogrom against the Jews in Germany (9 and 10 November 1938), he
condemned in strong terms anti-Semitism;129
on 10 March 2009 when he met with the Conferences of
Presidents of Major American Jewish Organisations, he spoke against anti-Semitism and the
holocaust.130
Benedict XVI was also worried about the new manifestation of anti-Semitism. For
example, in 2009, while in Israel, he said: “Sadly, anti-Semitism continues to rear its ugly head in
many parts of the world. This is totally unacceptable. Every effort must be made to combat anti-
Semitism wherever it is found, and to promote respect and esteem for the members of every people,
tribe, language and nation across the globe”.131
He had expressed a similar concern earlier on 16
January 2006 when he was speaking to the chief Rabbi of Rome in the Vatican: “[…] how can we not
be pained and concerned over the renewal of manifestations of anti-semitism?”132
On 17 January 2010,
while visiting the Jewish Synagogue in Rome, Benedict XVI as the head of the Roman Catholic
Church, did not fail to ask pardon for all that might have favoured in some way anti-Semitism and anti-
Judaism.133
.
Condemnation of Nazi pogrom against the Jews
Benedict XVI was firmly convinced that, the ideology of National Socialism was grounded on a
racial myth.134
On several occasions he described Nazism as an insane neo-pagan racist ideology (eine
wahnwitzige neuheidnische Rassenideologie)135
, and Adolf Hitler as a pagan idol (ein heidinishes Idol)
who wanted to be a substitute for the Biblical God.136
On 28 May 2006 while visiting Auschwitz, he
referred to the Third Reich, as a regime that wanted to obliterate totally the Jews from the face of the
129
130
131
Insegnamenti di Benedetto XVI, Vol. 5 part 1, p. 781.
132
133
Cfr. Ibid., Vol. 6 part 1, p. 88. This was a reference to the statement made by the Commissione per i Rapporti
Religiosi con l’Ebraismo, “Noi Ricordiamo: una riflessione sulla Shoah”, 16 March 1998. Pope John Paul II also made a
similar gesture of asking pardon on 26 March 2000 while praying at the Wailing Wall of the temple in Jerusalem. Cfr. Ibid.,
p. 88.
134
135
Cfr. Ibid., Vol. 1, pp. 430, 717.
136

earth.137
He said the same thing on 12 February 2009: “The rulers of the Third Reich wanted to crush
the entire Jewish people, to cancel it from the register of the peoples of the earth.”138
On 9 November
2008 he remembered the victims of the pogrom against the Jews on the occasion of the 70th
anniversary
of Reichkristallnacht (‘Crystal night’ or ‘Night of the Broken Glass’) and called for deeper solidarity
with the Jewish world, and offered prayers for the victims.139
He referred to the Nazi pogrom again on
17 May 2010140
and on 22 September 2011.141
On 27 March 2011, during his discourse at the site of the
Ardeatine Cave Massacre, Rome, he said: “What happened here 24 March 1944 is a most grave offense
against God, because it is the deliberate violence of man by man.”142
Condemnation of the holocaust (shoah)
Condemnation of the holocaust occurred frequently in the discourses of Benedict XVI, especially
when he addressed the Jewish community. He described it as a crime against God and humanity and a
case of a blind racial and religious hatred.143
He said: “The entire human race feels deep shame at the
savage brutality shown to your people at that time”;144
“This terrible chapter in our history must never
be forgotten.”145
He also declared that violence committed against one single human being is violence
against all.146
On 28 May 2006 he visited the extermination camp at Auschwitz-Birkenau. He said on that occasion:
In a place like this one has no words, and in reality one can only remain in dreadful silence – a silence
that is an interior cry to God: Lord, why have you kept quiet? How could you tolerate all these? [….] I
am here today as the son of the German people […]: I could not but come here. I had to come. It was
and is a duty before the truth and the rights of all the people who suffered, a duty before God, to be
here as the […] son of that German people of which a group of criminals occupied the power through
false promises in the name of prospective greatness, to recover the honour of the nation and its
137
138
139
140
141
142
143
Cfr. Ibid., Vol. 5 part 1, pp. 157, 236.
144
Ibid., p. 235.
145
Ibid., p. 236.
146
Cfr. Ibid., p. 157.

relevance, with promises of wellbeing also with force of terror and intimidation so that our people
could be used and abused as instruments of their mania for destruction and domination.147
On 19 August 2005 when he visited a synagogue in Cologne, he recalled the Nazi concentration
camps, gas chambers and the holocaust;148
on 28 January 2009 he said: “Return to my mind the images
that I gathered on my repeated visits to Auschwitz, one of the concentration camps in which the brutal
slaughter of millions of Jews took place, innocent victims of a blind racial and religious hatred”;149
on
11 May 2009 before the holocaust memorial at Yad Vashem in Jerusalem he said: “I have come to
stand in silence before this monument, erected to honour the memory of the millions of Jews killed in
the horrific tragedy of the Shoah”;150
on 27 January 2010 during the general audience he recalled that,
exactly sixty-five years ago, on 27 January 1945, the concentration camp in Auschwitz was liberated
from the Nazis.151
But he also recalled the help given by many Italian Catholics to Jews, victimised by
the Nazis in Rome, risking their own lives, though many remained indifferent to their tragedy. He then
added that, the Vatican also organised an action of help, often discrete and hidden.152
In the recent past, there have been efforts by some interested persons and groups to deny or minimise
the tragedy of the holocaust. But Benedict XVI found it absolutely unacceptable as it goes against the
truth and objectivity. He said: “It is beyond question that any denial or minimization of this terrible
crime is intolerable and altogether unacceptable”;153
“That appalling chapter of history [Shoah] must
never be forgotten or denied.”154
He also spoke of the imperative of a continued reflection on the
profound historical, moral and theological questions presented by the experience of the Shoah. On 19
August 2005 in his discourse at the synagogue in Cologne he said that, the Catholic Church has a duty
147
Cfr. Ibid., Vol. 2, part 1, pp. 724-725. (English translation is mine)
148
149
Ibid., Vol. 5 part 1, p. 157. (English translation is mine)
150
Ibid., p. 787. But some Jews criticized him saying that in his speech he did not implicate any Catholic guilt for the
holocaust, nor use the words ‘German’, ‘Nazi’, or ‘murder’ nor did he discuss his own personal wartime experience in
which he was ‘registered in the Hitler Youth’.
151
Cfr. Ibid., Vol. 6 part 1, pp. 126, 128.
152
Cfr. Ibid., p. 89.
153
154
Ibid., p. 848.

to remember the holocaust and to teach its lessons to younger generations who did not witness the
terrible events that took place before and during the World War II.155
Importance of Holy Land and the city of Jerusalem
Benedict XVI in his dialogue with Judaism stressed that, the roots of both Christian and Jewish faith
are to be found in the Holy Land.156
But he also described Israel as the land that is sacred to three great
monotheistic religions: Judaism, Christianity and Islam157
, and spoke of the unique status of the city of
Jerusalem for these three religions.158
He argued that, Christians in the Holy Land have long enjoyed
good relations with both Muslims and Jews.159
On 11 May 2009 while addressing the Israeli President,
Shimon Peres, he said: “My friends: Jerusalem which has long been a crossroads for people of many
different origins, is a city which affords Jews, Christians and Muslims both the duty and the privilege
to bear witness together to the peaceful co-existence long desired by worshippers of the one God.”160
On 12 May 2009, referring to Jerusalem he said: “Here the paths of the world’s three great
monotheistic religions meet, reminding us what they share in common. Each believes in One God,
creator and ruler of all. Each recognizes Abraham as a forefather, a man of faith upon whom God
bestowed a special blessing. Each has gained a large following throughout the centuries and inspired a
rich spiritual, intellectual and cultural patrimony.”161
On the same day during the prayer at the Wailing
Wall he referred to Jerusalem as the ‘spiritual home to Jews, Christians and Muslims alike’.162
He also
spoke of the need for a peaceful co-existence between the followers of the three great religions in Holy
Land today, and of the need for religious freedom for Christians living as minority religious group in
155
156
157
Cfr. Ibid., Vol. 4 part 1, p. 775; Ibid., Vol. 1, p. 550.
158
159
160
161
Ibid., p. 794.
162
Cfr. Ibid., p. 797.

Israel (ca. 2% of the population), and the need for dialogue with Jewish communities in order to
enhance it.163
Greater sensitivity in preaching, liturgy and catechesis
Benedict XVI insisted that, dialogue between Christians and Jews should lead to greater sensitivity in
preaching, liturgy and catechesis. On 26 October 2005 he said: “The Jewish-Christian dialogue must
continue to enrich and deepen the bonds of friendship which have developed, while preaching and
catechesis must be committed to ensuring that our mutual relations are presented in the light of the
principles set forth by the [Second Vatican] Council.”164
The papacy of Benedict XVI was marked by great sensitivity to the sentiments of the Jewish people.
For example, in the old liturgy, on Good Friday, there was a prayer for the conversation of Jews. It
asked God to lift the veil so that ‘they [Jews] may be delivered from their darkness’. This prayer has
historically been contentious in Judaic-Catholic relations. In February 2008 Benedict XVI made a new
formulation of this prayer. But at the same time, he did not hesitate to affirm that, there is only one
saviour, Jesus Christ, and that he is also the saviour of the Jews.165
In March 2011, when the third part of Benedict XVI’s Jesus of Nazareth was released, he received
praise from many Jewish organizations for his repudiation of the claim that, the Jewish people were
responsible for the death of Jesus. Though the Vatican II document Nostra aetate had already rejected
the claim in general terms in 1965, Benedict XVI in his book employed a thorough scholarly analysis
of the Catholic teaching on this, and clearly drew the conclusion based on scripture.166
163
164
Ibid., Vol. 1, p. 718.
165
166
Cfr. Benedict XVI, Gesù di Nazaret, part 3, tr. Ingrid Stampa, Vaticano, Libreria Editrice Vaticana, 2011, pp. 208-
212.

e) Some controversial issues with Jews
Benedict XVI did not always enjoy good reputation among the Jews. He was called “Nazi Pope” by
some of the Jewish websites. But he became the darling of the Zionist-controlled media for, what it
perceived as, being the most anti-Muslim head of the Roman Catholic Church in modern history. The
American Catholic writer and blogger, Joanna Francis, called Benedict XVI ‘Zionist Double Agent’ for
his alleged ‘blind support for the Zionist entity’.167
Society of Saint Pius X
Catholic-Jewish relations suffered a setback when, on 21 January 2009, Benedict XVI lifted the
excommunication of four bishops of the Society of Pius X ordained by French Archbishop Marcel
Lefebvre in 1988 without mandate from the Pope.168
The Society rejects the teachings of the Vatican II,
and consequently all interreligious dialogue with Judaism, and other religions. It is also opposed to
‘dual covenant’ theology. It was alleged that, the society perpetuated the Jewish deicide, and Jewish
world domination plot in its official newsletters and on several of its websites internationally.169
Case of Bishop Williamson
In 2009 Benedict XVI stirred tremendous controversy in Jewish-Catholic relations by lifting the
excommunication of Bishop Richard Williamson of the Society of Saint Pius X, founded by
Archbishop Marcel Lefebvre. In 2009 Bishop Williamson, in a television interview in Sweden, denied
the holocaust, and minimized the number of Jews killed by the Nazis. When Benedict XVI lifted the
excommunication, he was apparently unaware of Williamson’s views.170
167
Cfr. http://rehmat1.com/2013/05/07/vatican-ii-and-the-zionist-jews/ (Accessed on 10 January 2015)
168
169
Cfr. http://en.wikipedia.org/wiki/Pope_Benedict_XVI_and_Judaism (Accessed on 12 January 2015)
170
Cfr. Benedikt XVI, Licht der Welt, pp. 148-152; Michael Collins, Pope Benedict XVI, Dublin, Columbia Press, 2010,
p. 187.

Williamson case became an issue especially in Germany. Some Jews in this county accused Benedict
XVI of rehabilitating an active hater of Jews. The German Newspaper Süddeutsche Zeitung bore the
title ‘The Pope rehabilitates holocaust liar’;171
Angela Markel, the Protestant German Chancellor
demanded a clear declaration against anti-Semitism from the Vatican;172
the president of the Central
Commission for Jews in Germany declared the dialogue with Catholic Church is to be stopped
immediately;173
Rabbi David Rosen, Director of the International Jewish Committee for International
Consultations said: “we urgently call on the Vatican to reiterate its unqualified repudiation and
condemnation of any Holocaust denial”;174
the Chief Rabbinate of Israel in protest suspended the
meetings of its commission for dialogue with the Vatican.175
The Vatican officially responded stating that, the lifting of the excommunication had nothing to do
with the controversial statements of Bishop Williamson on the holocaust. On 28 January 2009 Benedict
XVI made a clarification about the Williamson case during his general audience and reaffirmed that, he
deplored all forms of anti-Semitism, and called upon all Roman Catholics to follow suit, and personally
declared his ‘full and indisputable solidarity’ with Jews.176
Two months later, on 10 March 2009, he
was obliged to write a letter to all the bishops clarifying that, the pardon was granted solely for the
bishops’ ordination without papal permission, and that it had nothing to do with his anti-Semitic
remarks.177
In the same letter he also affirmed that, his gesture of lifting the excommunication was not a
going back on Jewish-Catholic dialogue or repudiation of reconciliation between Jews and Catholics or
a reversal of the policies of Vatican II.178
Case of Pope Pius XII
171
172
Cfr. Ibid., p. 153.
173
Cfr. Ibid., p. 152.
174
Michael Collins, Pope Benedict XVI, p. 187.
175
Cfr. http://en.wikipedia.org/wiki/Chief_Rabbinate_of_Israel (Accessed on 10 January 2015)
176
177
Cfr. Ibid., pp. 356-362.
178
Cfr. Ibid., p. 357.

The process of the beatification and canonization of Pope Pius XII (1939-1958) was opened on 18
November 1965 by Pope Paul VI. He was made a Servant of God by Pope John Paul II in 1990, and
Pope Benedict XVI declared him Venerable on 19 December 2009. But his role during the World War
II had been a matter of contention between the Roman Catholic Church and Jews throughout Benedict
XVI’s papacy, and also of earlier Popes. Many Jews believe that, Pius XII turned a blind eye to the
holocaust, and did not confront Hitler’s policies, and many Jewish groups across the world condemned
the attempt to canonize him.179
But in spite of the strong Jewish opposition, Benedict XVI maintained
his support for Pius XII, affirming that, he acted in a secret and silent way because, given the reality of
Nazi regime and its policies, he realized that, it was only in this way that he could avoid the worst and
save the greatest possible number of Jews.180
The Vatican also took a bold step of forming a committee
of historians to publish everything connected to the Vatican’s involvement with the Wold War II, and
what is known as the ‘Jewish question’. What followed were 11 volumes of documents that denounced
the specific allegations of what the Vatican and Pope Pius XII, did and did not do, during the War.181
On 18 September 2008 at the conclusion of the symposium organised by the “Pave the Way
Foundation” in which many eminent scholars participated, Benedict XVI said:
Thanks to the vast quantity of documented material which you have gathered supported by many
authoritative testimonies. Your symposium offers to the public forum the possibility of knowing
more fully what Pious XII achieved for the Jews persecuted by the Nazi and Fascist regimes […] he
spared no effort in intervening in their favour either directly or through instructions given to other
individuals or to institutions of the Catholic Church […] When one draws close to this noble Pope,
free from ideological prejudices, in addition to being struck by his lofty spiritual and human character
one is also captivated by the example of his life and the extraordinary richness of his teaching. One
can also come to appreciate the human wisdom and pastoral intensity which guided him in his long
years of ministry, especially in providing organised assistance to the Jewish people.182
179
John Cromwell in his book Hitler’s Pope, called Pope Pius XII an anti-Semite while Robert Wistrich argued that he
was anti-Jewish for believing in Biblical accusation that Jewish elites were behind the crucifixion of Christ. But the former
Zionist Prime Minister Golda Meir was quoted as praising the Pope Pius XII for saving many Jews. Cfr.
http://rehmat1.com/2013/05/07/vatican-ii-and-the-zionist-jews/ (Accessed on 10 January 2015). The Yad Vashem Museum
in Israel displays a very negative caption on Pope Pius XII as ‘one who did not do enough to help save Jews’. Because of
this, in May 2009, when Benedict XVI visited Israel, he refused to go inside the museum. Cfr.
http://en.wikipedia.org/wiki/Pope_Benedict_XVI_and_Judaism (Accessed on 12 January 2015)
180
Cfr. Insegnamenti di Benedetto XVI, Vol. 4 part 2, pp. 354;474.
181
Cfr. Joann F. Price, Pope Benedict XVI. A Biography, p. 14.
182
Insegnamenti di Benedetto XVI, Vol. 4 part 2, p. 354

On 8 November 2008 while addressing the participants of the Congress on “The Legacy of the
Magisterium of Pius XII and the Second Vatican Council”, he defended Pope Pius XII and affirmed
that, the attention is concentrated in an excessive way only to one problem that is treated in a unilateral
manner.183
When Benedict XVI visited the synagogue in Rome, on 17 January 2010, he once again
defended the memory of Pope Pius XII, but without mentioning his name, and pointed out his efforts to
save Jews from extermination, often in way that was hidden and discrete.184
Good Friday payer for Jews
On 7 July 2007 Benedict XVI issued a decree which allowed for wider use of the pre-Vatican II
Roman Missal of 1962.185
It has a Good Friday Prayer for Jews in Latin, one of the several petitions
made on Good Friday in the Roman Catholic service, which many Jews found offensive. Its translation
reads as follows: “Let us pray also for the Jews: that almighty God may remove the veil from their
[Jews] hearts so that they too may acknowledge Jesus Christ our Lord. […] Almighty and eternal God,
who dost also not exclude from thy mercy the Jews: hear our prayers, which we offer for the blindness
of that people; that acknowledging the light of thy Truth, which is Christ, they may be delivered from
their darkness.”186
Some Jewish leaders feared that the revival of the prayer would undo four decades of
progress in Jewish-Christian relations following Nostra aetate, the document that absolved the Jews of
the killing of Jesus, and marked a new period of positive relations between the two religions. In
response to their concerns, on 4 February 2008 Benedict XVI reformulated the prayer in keeping with
the new theological thinking, to be used on Good Friday when the Tridentine rite is used.187
A footnote
183
Cfr. Ibid., p. 635.
184
Cfr. Ibid., Vol. 6 part 1, p. 89; Michael Collins, Pope Benedict XVI, p. 214.
185
Cfr. Benedikt XVI, Licht der Welt, p. 236. For the full text of the decree see Insegnamenti di Benedetto XVI, Vol. 3
part 2, Vatican City, Libraria Editrice Vaticana, 2008, pp. 25-29. It is also known as Roman Missal according to the
Tridentine rite. It was granted only as extraordinary form of liturgy of the Mass. and not as normal form. It may be recalled
that, already in 1988 Pope John Paul II had granted the permission for its use but with the permission of local Bishops. Cfr.
Ibid., pp. 25-26.
186
For the Latin text of this prayer see Missale Romanum (1962), Fort Collins, Roman Catholic Books, facsimile
reproduction, 1996, pp. 161-162.
187
L’Osservatore Romano published a note issued by the Vatican Secretariat of State informing that, Pope Benedict
XVI, on 4 February 2008, amended the Good Friday prayer for the Jews found in the Roman Missal of 1962. Cfr.
L’Osservatore Romano, 6 febbraio 2008, p. 1. The new text, translated from the Latin, reads as follows: “Let us also pray

accompanying the new prayer indicated that, the Latin title Pro conversione Iudaeorum (“For the
conversion of the Jews”) was retained. But even the new formulation met with reservations from
groups such as the Anti-Defamation League
Other issues
Christian mission and Judaism has been a point of contention both between Christians and Jews,
and among Christians themselves. In the past, the conversion of the Jews, at least in principle, was
always encouraged by Christians. Today, the Christian attitudes toward the Jews have changed
considerably. In Benedict XVI’s Jesus of Nazareth, part three, in the section entitled “The Time of the
Gentiles” he discusses whether today there should be Christian missionary work aimed at the
conversion of Jews, and seems to answer in the ‘negative’. According to him, the mission of the
Church was directed towards the pagans (ad gentes), as is evident from the mission which St. Paul
received from the risen Lord, and not towards the Jews (ad Judeos). Hence the Church need not be
worried about the conversion of the Jews but wait for the time fixed for it by God.188
On 10 April 2008
L’Osservatore Romano published an article by Cardinal Walter Kasper, in which, he argued that, the
Church does not recognize a mission towards the Jews in an organized and institutionalized way as
some evangelical groups do. What is important is to engage in sincere dialogue, and manifest mutual
respect, in accordance with the teachings of the document Nostra atate. He also added that, the
theological question of mission to the Jews remains to be clarified. But he highlighted the duty of
Christians to witness their faith in Christ to the Jews, especially when engaged in dialogue. Besides, the
for the Jews: That our God and Lord may illuminate their hearts, that they acknowledge Jesus Christ is the Savior of all
men. (Let us pray. Kneel. Rise) Almighty and eternal God, who want that all men be saved and come to the recognition of
the truth, propitiously grant that even as the fullness of the peoples enters Thy Church, all Israel be saved. Through Christ
Our Lord. Amen”.
188
Cfr. Benedict XVI, Gesù di Nazaret. part 3, pp. 55-57.

title of invocation ‘pro conversione Iudaeorum’ (‘for the conversion of the Jews’) has been retained in
the new formulation.189
In February 2009, the Vatican officially protested against a television programme by Israeli
comedian Lior Shlein, who ridiculed the Virgin Mary saying that she was not really a virgin, and that
Jesus could have never walked on water because he was too fat.190
4) Dialogue with Muslims
Dialogue with Muslim world was intensified in the eight years of the papacy of Benedict XVI and it
produced much fruit. It built confidence between Catholic and Muslim communities, and led to co-
operation, particularly in the field of humanitarian assistance and peace building. While not ignoring
the differences between the two religions, and the occasional misunderstandings between the Muslim
community and Benedict XVI, the Pope was convinced that, Christians and Muslims have many things
in common which should be an incentive for them to engage in dialogue. On 25 April 2005, soon after
his installation as Pope, he expressed his special thanks to the Muslim delegates and said: “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.”191
Benedict XVI was well aware that, the situation of the Islamic world differs considerably from
country to country. There are nations where Islam is tolerant and where the relationship between
Christians and Muslims is good. In such countries change of religion is possible, and the children of a
189
Cfr. Walter Kasper, “La preghiera del Venerdì Santo per gli ebrei, in L’Osservatore Romano, 10 aprile 2008, p. 10.
But this interpretation seems to downplay the universality of the Gospel message. The mandate of the risen Lord was: “Go
into all the world and preach the gospel to the whole creation.” (Mk 16:15). Elsewhere we also come across a precise
mandate to go to the people of Israel: “but go rather to the lost sheep of the house of Israel (Mt 10:6). How to reconcile
these Gospel passages and similar, with the above interpretation appears to be a problem.
190
The Israeli government quickly assured the Vatican that it would intervene to interrupt the transmission and get the
broadcaster to publicly apologise. Cfr.
http://www.telegraph.co.uk/news/worldnews/europe/vaticancityandholysee/4737648/Vatican-complains-to-Israel-about-
blasphemous-TV-programme.html (Accessed on 10 January 2015)
191
Insegnamenti di Benedetto XVI, Vol. 1, p. 29.

Muslim father can be Christians. But there are problems, especially where Islam is a monoculture. He
says that, it is here that dialogue with those Muslims who are willing to dialogue, should be made
intensive, and remain in relationship, which can eventually lead to a change of mentality.192
Benedict XVI frequently appealed to the Christians to enter into dialogue with Muslims, and he
was convinced of its usefulness and necessity. For example, on 25 September 2006 he said:
“Interreligious and intercultural dialogue between Christians and Muslims cannot be reduced to an
optional extra”;193
on 10 November 2006, while speaking to the Bishops from Germany he said that the
Muslims who live in Germany have the right to a humble and convinced witness of Christians of their
faith in Jesus Christ. Hence wherever there is a good Muslim population, Christians should enter into
dialogue with them.194
On 15 May 2006, while addressing the plenary assembly of the Pontifical
Council for the Pastoral Care of Migrants and Itinerant People on the theme of migration and mobility
from and to countries with a Muslim majority, he said that, Christians are called to open their arms and
hearts to everyone, whatever their country of origin, and dialogue with them, leaving the task of
formulating appropriate laws for the promotion of healthy existence to the authorities responsible for
public life.
a) Factors that influenced Benedict XVI in promoting dialogue with
Muslims
Several factors influenced Benedict XVI to promote Christian-Muslim dialogue. In the first place,
it is Nostra aetate no. 3, which is at the foundation of dialogue of the Catholic Church with Muslims.
In fact, he called this document the magna charta of Muslim-Christian dialogue;195
on 1 February 2007
he referred to this document again while addressing the Foundation for Interreligious and Intercultural
192
193
Insegnamenti di Benedetto XVI, Vol. 2, part 2, p. 349.
194
Cfr. Ibid., Vol. 2, part 2, pp. 602-603.
195

Research and Dialogue led by Prince Hasssn of Jordan;196
on 14 February 2013 while speaking to the
clergy of Rome he described the background of how Islam came to be included in Nostra aetate. He
said that, the Council Fathers felt that, a theological statement about the Jewish people was good and
necessary. But they also felt that, if they speak about Judaism, they should also speak about Islam,
because only then there will be a balance. Besides, they realised that Islam is also a great challenge,
and the Church needs to clarify her relationship with it. This was something which, at the time of the
Vatican II, many did not fully understand. But he added that, today everyone knows how necessary it is
to have dialogue with Islam.197
Thus, for Benedict XVI, Nostra aetate remains as the most important
influential factor in promoting dialogue between Christians and Muslims.
Benedict XVI was also influenced by the example of Pope Paul VI, and more especially of Pope
John Paul II, in promoting Christian-Muslim dialogue, and wanted to continue their work. On 25
September 2006, referring to Pope John Paul II he said. “Continuing, then, the work undertaken by my
predecessor, Pope John Paul II, I sincerely pray that the relations of trust which have developed
between Christians and Muslims over several years, will not only continue, but will develop further in a
spirit of sincere and respectful dialogue.”198
On 1 February 2007 he made another reference to Pope
John Paul II who appealed for dialogue between Christians and Muslims.199
b) Methods used for dialogue with Muslims
The Roman Catholic Church uses many methods and means in order to promote dialogue with the
Muslims community. The important ones are the following:
Work of Pontifical Council for Interreligious Dialogue
196
197
Cfr. Ibid., Vol. 9, pp. 240-241.
198
199

The Pontifical Council for Interreligious Dialogue has a special Commission for Religious
Relations with Muslims. It was established in 1974 by Pope Paul VI taking into account the
development of closer relations between the Catholic Church and Islam. Ever since this is the main
organ of the Roman Catholic Church in promoting dialogue with Muslims. The Commission frequently
engages in meetings with different Islamic organizations in various parts of the world, and some of
them are: The World Islamic Call Society (Tripoli); The Permanent Committee for Dialogue with
Monotheistic Religions of Al-Azhar (Cairo);200
The Islamic Culture and Relations Organization
(Tehran); The Islamic-Catholic Liaison Committee, etc.201
There are also many other Christian-Muslim
forums for dialogue in different parts of the world under the direction of the above said Pontifical
Council and its Commission.202
The Pontifical Institute for Arabic and Islamic Studies and the various
Pontifical Universities also carry forward dialogue with Islam.203
Benedict XVI on different occasions
stressed the importance of the role of Pontifical Council for Interreligious Dialogue in promoting
dialogue with Muslims. For example, on 25 September 2006 he appreciated the role played by the
Pontifical Council for arranging the meeting with diplomats to consolidate friendship and solidarity
with Muslims after his ‘controversial’ Regensburg lecture;204
on 17 April 2008 in the Unites States of
America he referred to the Pontifical Council for Interreligious Dialogue as the institute that carries
forward the Vatican’s work of interreligious dialogue;205
on 9 May 2009 in Jordan he referred to the
initiatives taken by the Royal Family and the diplomatic community in conjunction with the Pontifical
Council for Interreligious Dialogue to promote dialogue between Christians and Muslims.206
200
The Joint Committee for Dialogue of the Pontifical Council for Interreligious Dialogue and the Permanent
Committee of Al-Azhar for Dialogue among the Monotheistic Religions was established in 1998. They generally meet
annually and discuss on themes of common interest to Christians and Muslims.
201
It was a joint committee set up in 1995 between the Pontifical Council for Interreligious Dialogue and
representatives of different Islamic international organizations.
202
Cfr. http://www.rk-world.org/dharmaworld/dw_2010octdecchristian-muslimrelations.aspx (Accessed on 12 January
2015)
203
204
205
206

Visit to Mosques and greetings on Muslim feast days
Benedict XVI is one of the few Popes who visited mosques on his travels to some of the Muslim
countries. For example, on 28 November 2006, during his visit to Turkey, he visited the Sultan Ahmed-
Mosque (Blue Mosque), and it was the second visit to a mosque by any Pope in history;207
on 9 May
2009 he visited the mosque Al-Hussein Bin Talal in Jordan;208
on 12 May 2009 he visited the Dome of
the Rock in the old city of Jerusalem.209
On 22 October 2006 Benedict XVI sent his ‘cordial greetings’
to Muslims as they celebrated the ending of the holy month of Ramadan;210
on 12 September 2008,
while in Paris, he conveyed to the Muslims his best wishes for the same holy season of Ramadan which
was already underway.211
Addressing Muslims during general audience and on special occasions
It was customary for Benedict XVI to greet Muslim groups present at his general audience on
Wednesdays, or gathered in Rome for dialogue and study along with Catholics. For example, on 6
November 2008, he addressed the participants of the first Catholic-Islamic Forum, established for the
purpose of reducing the tension between both the religions, and promoting dialogue;212
on 20 June 2012
he greeted the members of the Forum of Interreligious Harmony from Indonesia present at the general
audience;213
on 17 October 2012 during the general audience he greeted the Catholic-Muslim study
group;214
on 21 November 2012 he wished the participants of the Conference on Catholic and Muslim
Co-operation in promoting justice in the world.215
207
208
Cfr. Insegnamenti di Benedetto XVI, Vol. 5 part 1, pp. 760,778.
209
210
211
212
213
214
215

Benedict XVI also frequently made use of his general audiences and meetings with Muslim leaders
to clarify misunderstandings between Christians and Muslims, to condemn certain actions that hurt the
religious sentiments of people, and acts of violation of the religious freedom of minorities. For
example, on 20 February 2006, he condemned in strong terms, the Muhammad cartoons, first published
by a Danish newspaper, and later in other European papers, and called for respect for religious symbols
and religious sentiments of people.216
It was while receiving Morocco’s new ambassador to the Vatican
that he made clear his views on this subject. He said that the Catholic Church is convinced that, to
foster peace and understanding between peoples, it is necessary and urgent that religions and their
symbols be respected. But he also had a rebuke for the Muslims who had risen up in anger over the
cartoons. He reminded them that, intolerance and violence can never be justified as response to
offences, as they are not compatible responses with the sacred principles of religion.Meeting with
leaders and representatives of the Muslim community
Regular meeting with leaders and representatives of the Muslim community was considered by
Benedict XVI as fundamental to progress in Christian-Muslim dialogue. In fact, he met with Muslims
leaders both at the Vatican and on his pastoral visits to different countries. For example, on 18 August
2005, on his arrival in Cologne, he spoke of his desire to meet the representatives of the Muslim
community in Germany217
, and on 20 August 2005 he received in Cologne some representatives of the
Muslim community218
, and later recalled this event;219
on 8 April 2006 he spoke of the importance of
the Word of God, and stated that, the Muslims are convinced that the Quran is truly inspired by God;220
on 21 October 2007, while he was in Naples for the International Interreligious meet for peace, he met
with Ahmad Al-Tayyeb, Rector of the Al-Azhar university of Egypt;221
on 18 July 2008 in Australia
216
The cartoons were published on 30 September 2005 and the Vatican statement was issued months later on 20
February 2006. This long silence on the part of the Vatican caused initial skepticism among many Muslims.
217
218
Cfr. Ibid., pp. 445-448.
219
Cfr. Ibid., p. 486.
220
221

during the World Day of Youth, he greeted Sheikh Mohamadu Saleem;222
on 6 November 2008 he
received in audience the Grand Mufti of Bosnia;223
on 19 March 2009 he had a meeting with the
representatives of the Muslim community at the Apostolic Nunciature in Yaoundé, Cameroon, and
reasserted the friendship and respect of the Catholic Church for Islam;224
on 9 May 2009, in Jordan, he
spoke of the initiatives taken to promote good relationship between Christians and Muslims;225
on 11
May 2009 in the Interreligious meeting in Israel there were also representatives of the Muslim
community;226
on 12 May 2009 he meet with the Grand Mufti Muhammad Ahmad Hussein of
Jerusalem and other important Muslims leaders;227
on 14 October 2010, during the Synod of Bishops on
Church in the Middle East, Benedict XVI invited two Muslim religious scholars, a Sunni and a Shiite,
to address the synod228
, and on 20 December 2010 he recalled the ‘wise words’ of one of them: ‘when
Christians are wounded, we ourselves are wounded’;229
on 23 September 2011 in Berlin he addressed
the representatives of the various Muslim communities.230
Meeting with ambassadors, Kings, scholars and political leaders
Since religion, society and politics are closely linked in Islam, Benedict XVI considered meeting
with ambassadors, Kings, political leaders and scholars as an important means of promoting Christian-
Muslim dialogue. In this regard, mention may be made of the following events: on 16 June 2005 while
addressing the ambassador of Guinea, he spoke of the Catholic Church’s engagement in promoting
understanding between different religions, and expressed the happiness that Muslims and Christians
222
223
“Thursday, 6 November 2008: Address of His Eminence Mustafa Certé, Grand Mufti of Bosnia at the audience of
His Holiness Benedict XVI”, in Islamochristiana, Vol. 34 (2008), p. 261.
224
Cfr. Insegnamenti di Benedetto XVI, Vol. 5 part 1, p. 432; Michael Collins, Pope Benedict XVI, p. 193.
225
226
Cfr. Ibid., p. 790.
227
Cfr. Ibid., p. 794.
228
They were Muhammad Al-Sammak, Political Councilor for the Mufti of the Republic of Lebanon, and Ayatollah
Seyed Mostafa Mohaghegh Ahmadabadi, professor at the Faculty of Law at ‘Shahid Beheshti’ University, and member of
the Iranian Academy of Sciences of Iran. They addressed the synod as special guests on 14 October 2010. Cfr.
L’Osservatore Romano, 16 ottobre 2010, p. 11.
229
230

work together for the common good of society;231
on 1 December 2005 during his meeting with the
ambassador of Algeria he stressed the importance of dialogue between different religions, and referred
to the good relationship that exists between the Christian and Muslim communities. But he also spoke
of the need to remove ignorance and prejudice, build up confidence, mutual respect, work together in
daily life, and freedom to express one’s faith;232
on 3 December 2005 he welcomed in audience the
president of the Palestinian autonomous territories, Mahmud Abbas, who in turn invited him to visit
Palestine;233
on 11 November 2006 he received in audience the Algerian Muslim philosopher Mustapha
Cherif known for his commitment to battling religious hatred;234
on 28 November 2006, in Turkey, he
spoke to the members of the Directorate of Religious Affairs about the common responsibility which
Christians and Muslims have to promote peace, liberty, social and justice and moral values;235
on 1
February 2007 he met with an interreligious delegation led by Prince Hassan of Jordan. Part of their
work includes making the sacred texts of various religions better known to other faiths;236
on 6
November 2007 he received in audience the King Abdulla of Saudi Arabia, the guardian of the Holy
Land of Islam. It was the first meeting of a Saudi Arabian king with a Pope;237
on 21 February 2008,
while addressing the Serbian ambassador to the Vatican, Benedict XVI said that, Serbia has familiarity
with Islam, and the presence of many Muslims in the region opens up rich possibilities of progress in
interreligious dialogue, and that it is of utmost importance in establishing greater mutual understanding
and respect between peoples and nations;238
on 8 May 2009 during his visit to the Holy Land, he met
with the Jordanian King Abdullah II of Amman.239
On the following day, 9 May 2009, he spoke of the
initiatives taken to promote good relationship between Christians and Muslims in Jordan, and
231
232
Cfr. Ibid., p. 903.
233
Cf. Benedikt XVI, Licht der Welt, p. 231. The Pope also received the first Bethlehem Passport from the Palestinian
President Abbas at the Vatican. The passport is an initiative of the Open Bethlehem foundation which was founded in
November 2005. Cfr. http://en.wikipedia.org/wiki/Pope_Benedict_XVI_and_Islam (Accessed on 7 January 2015)
234
Cfr. http://www.zenit.org/en/articles/benedict-xvi-meets-with-muslim-philosopher (Accessed on 8 January 2015)
235
Cfr. Insegnamenti di Benedetto XVI, Vol. 2, part 2, p. 701.
236
Cfr. Michael Collins, Pope Benedict XVI, p. 138.
237
238
239

mentioned the interreligious dialogue supported by the Royal Family and the diplomatic community,
and which is sometimes undertaken in conjunction with the Pontifical Council for Interreligious
Dialogue. He also referred to the ongoing work of the Royal Institutes for Inter-faith studies and for
Islamic Thought, the Amman Message of 2004, the Amman Interfaith Message of 2005, and A
Common Word between Us and You of 2007;240
on 13 May 2009, at Bethlehem, he met with Mahmoud
Abbas, President of the Palestinian Territories;241
on 3 November 2010 he sent a letter to Mahmoud
Ahmadinejad, President of Iran, stating that, interreligious and intercultural dialogue is fundamental for
the promotion of peace.242
For Benedict XVI, all these and similar encounters were significant
occasions for promoting dialogue with Muslims.
c) Essential elements of Christian-Muslim dialogue
Benedict XVI in his teachings on interreligious dialogue repeatedly stressed what he considered as
the important elements of Christian-Muslim dialogue. Some of them are: promotion of dialogue of life,
common witness to God, promotion of mutual knowledge, understanding and respect, respect for
human dignity, fundamental rights, religious freedom, rights of minority religious groups, avoidance of
religiously motivated violence, intolerance, promotion of peace, right relationship between faith and
reason, principle of reciprocity, distinction between religious sphere and political sphere, etc.
Promotion of dialogue of life
Benedict XVI considered ‘dialogue of life’ as the first step towards promoting peaceful co-existence
between Christians and Muslims. It is a kind of dialogue in which all can take part and easy to practice.
Dialogue of life implies concern, respect and hospitality toward the other, and it exists where people
240
Cfr. Ibid., p. 762.
241
Cfr. Ibid., p. 812; Benedikt XVI, Licht der Welt, p. 243.
242

strive to live in an open and neighbourly spirit, sharing their joys and sorrows, their human problems
and preoccupations. All followers of Christ, by reason of their human and Christian vocation, are called
to live dialogue in their daily life, where they bring the spirit of the Gospel into the environment in
which they live and work, be it familial or social or educational or artistic or economic or political.243
On 13 March 2010 Benedict XVI asked the bishops of Sudan in ad limina244
visit to promote co-
operation in practical initiatives, and stress the values that Christians share in common with Muslims as
the basis for that ‘dialogue of life’ which is an essential first step towards genuine interreligious respect
and understanding.245
Common witness to God
Benedict XVI stressed the need for the three great monotheistic faiths to bear common witness to
God. He argued that, Jews, Christians and Muslims are the three great monotheistic religions, and they
should recognize and develop the bond that unites them.246
They have both the duty and the privilege to
bear witness together to the peaceful co-existence long desired by worshipers of the one God. They
should be known and recognised as those who uphold and live the decrees of the Almighty, merciful
and compassionate, and consistent in bearing witness to all that is true and good.247
Mutual understanding, respect and esteem
243
Cfr. Segretariato per i Non-Cristiani, “L’atteggiamento della Chiesa di fronte ai seguaci di altre religioni. Riflessioni
e orientamenti su dialogo e missione”, in Enchiridion Vaticanum. Documenti Ufficiali della Santa Sede 1983-1985, Vol. 9,
Testo ufficiale e versione Italiana, Bologna, Centro Editoriale Dehoniano, 1987, no. 30; Pontificio Consiglio per il Dialogo
Interreligioso e Congregazione per l’Evangelizzazione dei Popoli, “Dialogo e Annuncio: Riflessioni e orientamenti
sull’annuncio del vangelo e il dialogo interreligioso”, in Enchiridion Vaticanum. Documenti Ufficiali della Santa Sede
1991-1993, Vol. 13, Testo ufficiale e versione Italiana, Bologna, Centro Editoriale Dehoniano, 1995, no. 42.
244
In the Roman Catholic Church ad limina visit or visit ad limina apostolorum (‘o the threshold [tombs] of the
apostles’) means the obligation of residential diocesan bishops and certain prelates with territorial jurisdiction of visiting the
tombs of the Apostles, Saints Peter and Paul, in Rome, and of meeting the Pope to report on the state of their dioceses or
prelatures. It is generally done every five years. Cfr. http://en.wikipedia.org/wiki/Quinquennial_visit_ad_limina (Accessed
on 12 January 2015)
245
246
247
Cfr. Ibid., 5 part 1, p. 761.

Benedict XVI says that, the history of Christian-Muslim relationship has been often marked by
misunderstanding and conflicts.248
Hence he reiterated the need to promote peaceful co-existence
between the two religious communities249
, and envisaged interreligious and intercultural dialogue as
important means for it. But he argued that, authentic dialogue between Christians and Muslims should
be based on truth, and inspired by a sincere desire to know one another better, respecting differences,
and recognising what they have in common.250
Putting into practice the principle of reciprocity is also a
sign of mutual respect and esteem. Dialogue is also meant to promote mutual understanding, mutual
respect and esteem and to fortify the determination to work together for the promotion of the dignity of
the human person.251
Thus dialogue can help to develop brotherhood and esteem between Christians
and Muslims, and with all peoples.252
Therefore, he asked the Conferences of Bishops, wherever it is
appropriate and helpful, to encourage meetings aimed at helping Christians and Muslims to have better
knowledge of one another. 253
He also stressed the need for Christians and Muslims to study their
respective contributions to learning and scholarship and public service.254
On 7 January 2010 he said to
the ambassador of Turkey that, alongside the predominantly Muslim population, the Christian
communities are proud to play their part, conscious of their ancient heritage and of the significant
contribution they have made to the civilisation, not only of Turkey, but also of the whole of Europe.255
Prevention of violence, injustice and intolerance
Another important element of Christian-Muslim dialogue is to find ways and means to prevent
violence, injustice and intolerance in the world, especially among Christians and Muslims. On 20
August 2005, Benedict XVI, while addressing the representatives of Muslims at Cologne, spoke
248
Cfr. Ibid., p. 761.
249
Cfr. Ibid., p. 830.
250
251
252
253
Cfr. Benedict XVI, Verbum Domini, no. 118, pp. 782-783.
254
255

strongly against terrorist acts and violence in the name of religion and religious fanaticism, and the
cruelties in the name of religion. He also stressed the need to respect the rights of religious minorities,
which is a mark of civilization, the centrality of the human person, respect for human life, defence of
human rights, religious freedom, religious identity of others, mutual understanding, promotion of
solidarity, social justice, and the need for interreligious and intercultural dialogue between Christians
and Muslims on which, according to him, depends to a great extent the future of humanity.256
On 26 February 2006 during the Angelus message Benedict XVI referred to the violence between
Christians and Muslims in Nigeria, which resulted in the destruction of churches and mosques, and
violation of the place of religious worship and loss of human lives;257
on 21 October 2007 in his address
to the representatives of world religions gathered at Naples, he spoke against the abuse of religion as a
pretext for violence and terrorism, and insisted that, they should never be justified in the name of
God;258
on 2 May 2008 in his meeting with a delegation of Shiite Muslims from Iran, he spoke of the
importance of avoiding violence;259
on 9 May 2009, addressing the Muslim religious leaders,
Diplomatic Corps and Rectors of the University in Jordan, he exhorted all not to allow ideological
manipulation of religion for political ends, which will result in tension and division and even violence
in society;260
on 2 July 2010, speaking to the new ambassador of Iraq, he described violence as a
cowardly act, and asked Christians and Muslims to choose the courageous path of non-violent witness
to higher values;261
on 29 April 2010 to the bishops of Gambia, Serra Leone and Liberia in ad limina
visit, he said: “In your service to peace continue to promote dialogue with other religions, especially
with Islam, so as to sustain the existing good relations and forestall any form of intolerance, injustice or
oppression, detrimental to the promotion of mutual trust.”262
256
Cfr. Ibid., Vol. 1, pp. 445-448.
257
258
259
260
261
262

Promotion of Peace
Benedict XVI affirmed that, in a world marked by conflicts, violence and war, peace is very much
desired, and it is a gift of God for which all must pray without ceasing. But it should also be built by
efforts on the part of the followers of different religions through authentic and sincere dialogue, and
respect for the dignity of every person who is formed in the likeness of God.263
On the day he was
installed as the bishop of Rome he said: “[…] at the beginning of my Pontificate, I address to you and
to all believers of the religious traditions that you represent, as well as to all who seek the Truth with a
sincere heart, a pressing invitation together to become artisans of peace, in a reciprocal commitment to
understanding, respect and love.”264
In his personal letter to the president of Iran Mahmoud
Ahmadinejad on 3 November 2010 he said that, peace is, above all, a gift from God, which is sought in
prayer, but it is also the result of the efforts of people of good will. In this perspective believers of
every religion have a special responsibility, and can play a decisive role co-operating in common
initiatives.265
Right relation between faith and reason
Right relation between faith and reason is an important theme of Benedict XVI in interreligious
dialogue. This he saw as particularly important in dialogue with Islam. On 2 May 2008, the meeting
with a delegation of Shiite Muslims from Iran concluded with a common declaration on faith and
reason in Christianity and Islam.266
On 19 March 2009 he said to the representatives of Muslims in
Cameron: “[…] I believe a particularly urgent task of religion today is to unveil the vast potential of
human reason which is itself God’s gift and which is elevated by revelation and faith.”267
On 9 May
2009 in Amman he referred to the Christian description of God as creative Reason, which orders and
263
264
Ibid., p. 29.
265
266
267
Insegnamenti di Benedetto XVI, Vol. 5 part 1, p. 431.

Benedict XVI and inter religious dialogue 2015

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