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FIFTH PART2

THE STEPS FOR THE UNIFICATION OF THE THREE MONOTHEISTS RELIGIONS !!!

The Unification begins, I’m sorry but I cannot translate in English all these writings !

You may use the automatic translator !

HISTORICAL EVENTS ARE TAKING PLACE THESE MOMENTS !!

Steps towards the Unification of the Children of God of the Monotheist Religions!!!

I have placed the automatic translation because it’s important that you understand what constitutes the suite!! Excuse-me if some words are not just or bad translate !!

Selection of Arabic and French texts of the Koran and Hadith du Sahih de El-Bokhâri

In the name of God the very Merciful, the quite Merciful

To put these texts in their reach we thus published them in French by taking authorized translations:

For the Koran, the translation Kasimirski, approved by one of the highest authorities: the Doctor Mohammed Hamidullah

For Hadith, translation of the eminent professors Houdas and Marçais.

We kept{*guarded*} the Arabic numbering of the Koranic verses. The various French translations of the Koran create a small gap of the numbering. You will thus just have to look at some verses which precede or follow the given reference, to find easily the text which we quote.

The opening

The holy books: say: we believe in God and in what was sent by at the top in us, to Abraham, and to Ismael, to Isaac, to Jacob, to twelve tribes, to the books which were given to Moses and to Jesus, to books granted{*tuned*} to the seers by the Lord; we do not put difference between them, and we are resigned in God's will. The Koran 2.136

The Gospel: we gave [to Jesus] the Gospel which contains the light and the direction{*management*} those who are held in the Gospel judge according to his{*her;its*} contents. Those who will not judge according to God's book are godless. The Koran 5.46,47

The men{*people*} who read Writings: [oh Muhammad] if you are in the doubt on what was sent to you of at the top, interrogates those who read Writings sent before you. The truth on behalf of God came down{*fell*} on you; do not be of those who doubt. The Koran 10.94

The men without pride: those who are the most inclined to love [ the Moslems] are the men who say to themselves Christians; it is because they have priests and monks, men exempt from any pride. The Koran 5.82

Jesus the Messiah - His person

Supernatural birth: the angels said to Marie: God announces you his Verb. He will name the Messiah, a Jesus son of Marie, honored in this world and in the other one... Lord, answered Marie, how I shall have a son? No man approached me. It is so, resumed the angel that created God what he wants... He will teach him the Book and the wisdom, the Torah, and the Gospel. The Koran 3.45-48

Protected from the original sin: Abou-Horaïra said: " the Seer said: the Devil strikes of the finger in the stomach of all the sons of Adam, as they are born; there was an exception only for Jesus son of Marie the Devil struck that the placenta ". Hadith 59.11 (18)

Emanation of God... According to ' Obâda, the seer said: whoever will show that there is no divinity otherwise God, the unique without partner, that Muhammad is his admirer and his messenger; that Jesus is the admirer of God, his messenger, his Verb thrown in Marie's breast and emanation (spirit) of God; that the paradise is the truth and the hell the truth, God will admit him to the paradise, whatever were his works. Hadith 60.47

Jesus the Messiah - His works

Miracles: Jesus will be his Messenger with the children of Israel. He will say to them: I come towards you accompanied with signs of the Lord: I shall form of mud the figure of a bird, I shall blow above and by God's permission the bird will be alive; I shall cure the born blind and the leper: I shall resuscitate the deaths by God's permission... The Koran 3.49

Ministry: and the one who will have returned the life to a man will be looked as if he had returned the life to all the human race. The Koran 5.32

Death: God says to Jesus: I shall make you undergo the death and I shall raise{*bring up*} you to me; I shall free{*deliver*} you from unfaithful, and I shall raise{*bring up*} those who followed you over those who do not believe, until the day of the resurrection... The Koran 3.55

Jesus last seer to come: according to Abou-Horaïra, the Seer said: " the last hour will not come as long as the son of Marie will not have come down{*fallen*} among you as fair arbitrator, he will break the cross, he will put to death the pig, he will kill{*abolish*} the levy. Then the money will be so plentiful as nobody will more want to accept it ". Hadith 46.31

Birth of Jesus in Gospel and the Koran

Here are the main texts evoking the birth of Jesus in Gospel (Luc and Matthieu) and in the Koran (Sura 19 and 3)

Birth of Jesus in the Gospel

( Oecumenical translation of the Bible (TOB))

The announcement of the angel to Marie (Luc 1, 26-37)

Sixth month, the angel Gabriel was sent by God to a city of Galilee of the name of Nazareth, to a girl granted} in marriage to a man named Joseph, of David's family; this girl was called Marie. The angel entered with her and says to her: " be joyful, you who have the favour of God, the Lord is with you. " In these words, she was very disturbed, and she wondered what could mean this greeting. The angel says to her: " be without fear, Marie, because you found grace{*favour*} with God. And you are going to be encircled, you will give birth to a son and you will give him the name of Jesus. He will be big and will be called Son of the Almighty. The Lord God will give him} David's throne his father; he will reign for ever over Jacob's family, and his administration will have no end. " Marie says to the angel: " how will it be made because I have no conjugal relations? " The angel answered her: " The Holy Spirit will come on you and the power of the Almighty will cover you with its shadow; that is why the one who is going to be born will be holy and will be called Son of God. And Élisabeth, your relative{*parent*}, is too encircled with a son in her old age and she is in her sixth month, her there that we called the sterile, because nothing is impossible for God. " Marie says then: " I am the handmaid of the Lord. That everything is supposed to be for me as you said it to me! " And the angel left.

Visitation of Marie to her cousin Elisabeth (encircled with Jean-Baptist) (1, 39-56)

At that time, Marie left hurriedly to make at the top country, in a city of Juda. She entered the house of Zacharie and greeted Élisabeth. Now, when Élisabeth heard the greeting of Marie, the child jumps up in her breast and Élisabeth was filled{*performed*} with the Holy Spirit. She pushed a big shout and says: " you are more blessed than all the women, blessed also is the fruit of your breast! How is it given to me that comes to me the mother of my Lord? Because when your greeting rang in my ears, and the child jumped up with enjoyment in my breast. Happy the one who believed: what was said to him on behalf of the Lord will come true! "

Then Marie says: " my soul excites the Lord and my spirit filled{*performed*} with enjoyment because of God, my Rescuer, because it concerned its glance humble sound handmaid. Yes, henceforth, all the generations will proclaim me happy, because Any Powerful made for me of big things: saint is his Name. His kindness extends of generation in generation over those who are afraid of him. He intervened of all the force of the arm; he scattered the men{*people*} in the arrogant thought; he threw the powerful of their thrones and he} raised{*brought up*} the humble; the starving men, he swamped them with possessions and the rich, he sent back{*dismissed*} them the empty hands. He helped in Israel his servant in memory of his kindness, as he had said it to our fathers, in favour of Abraham and of his descent for ever. " Marie lived with Élisabeth approximately three months, then she returned at her.

Birth of Jesus (Luc 2, 1-20)

Now, at that time, appeared Caesar Auguste's decree to make list{*count*} the whole world. This first census{*inventory*} took place when Quirinius was a governor of Syria. All were going be listed{*counted*}, each in the own city; Joseph also rose from the city of Nazareth in Galilee to the city of David which is called Bethlehem in Judée, because it was of the family and the descent of David, to be listed{*counted*} with Marie his wife, who was encircled. Now, while they were there, when she had to give birth arrived; she delivered to his son first-born, wrapped up him and put down{*deposited*} him in a feeding dish, because there was no place for them in hosts' room. There was in the same country of the herdsmen who lived in fields and went{*took*} up the nurse during the night with their crowd. An angel of the Lord appeared in front of them, the glory of the Lord wrapped{*surrounded*} them with light and they were seized with a big fear. The angel says to them: " Be without fear, because Here we are, I come to announce you a good news, which will be a big enjoyment for all the people: he was born to you, in the city of David, a Rescuer today who is the Christ Lord; and here is the sign which is given to you: you will find a newborn child wrapped up and slept in a feeding dish. " Suddenly there was with the angel a heavenly army en masse which sang God's praises and said: " glory to God in the highest of heavens and on the earth{*ground*} peace for his beloved. " Now, when the angels had left them for the sky, the herdsmen said themselves between them: " thus let us go to Bethlehem and let us see what arrived, what the Lord made us known. " They went there hurriedly and found Marie, Joseph and the newborn child slept in the feeding dish. 17 having seen, they made known what had been said to them about this child. And all those who heard{*understood*} them were amazed at what said to them the herdsmen. As for Marie, she held{*retained*} all these events by looking for the sense{*direction*}. Then the herdsmen turned around, singing the glory and God's praises for all that they had heard{*understood*} and seen, in agreement with what had been announced to them.

The visit of the witches (Matthieu 2, 1-12)

Jesus having been born in Bethlehem of Judée, in the time of king Hérode, and witches come from East arrived to Jerusalem and asked: " where is king of Jews who has been born? We saw his celestial body in the East and we came to honour him. " In this short story, king Hérode was disturbed, and all Jerusalem with him. He assembled all the high priests and the scribes of the people, and asked with them of the place where the Messiah had to be born. " In Bethlehem of Judée, they said to him, because it is what what is written by the seer: and you, Bethlehem, Juda's earth{*ground*}, you are not certainly the smallest Juda's administrative centres: because it is of you that will go out the leader who will make graze Israel, my people. " Then Hérode made, secretly, the witches call up, was clarified by them the time to which the celestial body appeared, 8 and sent them in Bethlehem by saying: " Go to inquire exactly about the child; and, when you will have found him, warn me so that, I too, go to honour him. " On these words of king, they are mirrored on the way; and the celestial body, which they had seen in the East, advanced{*moved*} in front of them until it came to stop{*arrest*} over the place where was the child. In the sight of the celestial body, they tried{*felt*} a very big enjoyment. Entering the house, they saw the child with Marie, his mother, and, prostrating itself, they honoured him; opening their caskets, they offered him in present of the gold, some incense and the myrrhe. Then, divinely warn in dream not to return with Hérode, they withdrew in their country by another road.

Birth of Jesus in the Koran

Sura 19, 16-35 (translation Blachère)

" And, in the Writing, mention Marie when she withdrew from her family with an oriental place and when she arranged a veil below them. We sent her Our Spirit and it offered itself to her [under the shape] of mortal one accomplished{*carried out*}. " I take refuge with the Benefactor, against you ", says [Marie]. " You Can be pious! "-" I am ", he answered, " that the emissary of your Lord, [come] so that I give you a pure boy. "-" how would I have a boy ", she did ask, " while no useless mortal did not get{*touch*} me and that I am not a woman? "-" so it will be ", says [ the Angel]. " Your Lord said: it is for Me easy and We shall make certainly of him a sign for people and grace{*favour*} (rahma ) [coming] of Us: it is decreed affair. " She became encircled with the child and withdrew with him in a remote place. The pains surprised her near the stipe of the palm tree. " Plût in the sky ", she exclaimed, " that I had died before this moment and that I was totally forgotten! " [But] the child who was in her feet spoke to her: " do not sadden! Your Lord put in your feet a brook. Shake towards you the stipe of the palm tree: you will bring down on you fresh and ripe dates. Eat and drink and what your eye dries itself! As soon as you will see about mortal, say: " I dedicate to the Lord a fast and shall speak to no human being today! " She thus came to his, carrying{*wearing*} [ the child].

" O Marie! ", they said, " you carried out a monstrous thing! O sister of Aaron! Your father was not a despicable father nor your mother a prostitute! " Marie made a sign towards [the Child].

"How", did they say, we would speak to an little child which is in the cradle? " But [the child] says: " I am a servant of Allah. He gave me the Writing and made me Seer! He blessed me wherever whom I am and recommended me the Prayer and the Charity as long as I shall remain alive, as well as the kindness to my mother. He made for me neither violent nor unfortunate. That the safety is on me when I was born, when I shall die and when I shall be called back{*reminded*} alive! " That one is a Jesus son of Marie. Word of the truth which they revoke in doubt! It was not séant to Allah to take some child. Glory to Him! When He decides on something, He says only: " be! " And it is. "

Sura 3, 42-51 (translation Blachère)

And [call back] when the Angels said: " O Marie! Allah chose you and cleansed. He chose you on (all) the women of this world. O Marie! Be in prayer in front of your Lord! Prostrate yourself and bow with those who bow! " This is a part of stories (' anbâ ') of the Unknowable which We reveal you because you were not among them [Seer!], when they threw{*cast*} their calames [to know] which of them would take care of Marie; you were not among them when they quarrelled. [Call back] when the Angels said: " O Marie! Allah announces you a Verb [emanating] from Him, whose name is the Messiah, Jesus son of Marie, [who will be] illustrates in the Immediate and last [Life] and among the Close relations [of the Lord]. He will speak to the Men{*People*}, to the cradle, as an old man, and he will be among the Saints. "

" Lord! ", answered [Marie], " how would I have a child while no useless mortal did not get{*touch*} me? "

"So", he answered (sic), " Allah creates what He wants. When He decrees an affair, He says only in his comment: " be! " And it is. " [ Allah] will teach him the Writing, the Wisdom, the Thora and the Gospel. “... And [I was sent] as Apostle to the Sons of Israel, saying: " I come to you with a sign of your Lord. I go, for you, create of clay a way of birds; I shall breathe into it [ the life] and they will be birds, with the permission of Allah. I shall cure the mute and the leper. I shall make the deaths live again, with the permission of Allah. I shall inform you about what you eat and of what you amass in your houses. Really, in it, is certainly a sign for you, if you are religious. [I am sent] declaring sincere what was given before me, of Torah, to declare for you licit a part{*party*} of what had been for you declared illicit. I came to you with a sign of your Lord. Be pious to Allah and obey me! Allah is my Lord and your Lord. Thus like him! It is a straight{*right*} way. "

Message of the Orthodoxes on the occasion of Ramadan

Bartholomée Ier, spiritual leader of the orthodox Christians, made public on September 21st, 2006 a call{*appeal*} to strengthen the links with the Moslems, in a message written on the occasion of the next beginning of the holy month of Ramadan:

" In the name of the orthodox community, I congratulate our Moslem brothers on the occasion of Ramadan, and I wish that we maintain and deepen{*fathom*} the brotherly relations which we have for a long time ", declared the oecumenical patriarch Bartholomée Ier, who sits in Istanbul, in a communiqué spread{*diffused*} by the agency Anatolie.

" I ask God so that Ramadan brings the serenity to the Moslems of the whole world, and I bring them my wishes, my love and my greetings ", he said.

The oecumenical patriarchy of Istanbul dates the orthodox Greek Byzantine Empire, which collapsed in 1453 when the Turks Ottomans conquered the city of Istanbul, then called Constantinople.

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Open letter of 138 Savants Moslems to the Pope and to all the Christian responsibles:

Link : http://www.acommonword.com/index.php?lang=en&page=downloads

It is imperative that you consult the first two sites of this link!!!

The first site concerns the translation of this Open letter in 9 different languages!!

The second site concerns certain explanations concerning this letter by 138 very scholars!!

Furthermore, it is necessary to consult to the left the various columns and so you can see the answers of the Jewish spiritual responsibles, the Christian responsibles, and the other Christian organizations, and all the forums and the meetings foreseen there to allow the interreligious dialogue, on base of god's AMUR, AND CHARITY! 2 bigger commands of the Bible, Alive Word of the God of Israel, Abraham, Jacob, Moses, Jesus Christ and of Mohammad!!

ALL THIS CONSTITUTE HISTORIC MOMENTS!!

Here is how, in the interview which he{*it*} granted{*tuned*} on July 16th in " Osservatore Romano ", the cardinal Jean-Louis Tauran, who represents the pope to the conference of Madrid, commented the initiative of king of Saudi Arabia to promote the dialogue between Islam, Judaism and Christianity:

" I think that his{*her;its*} meeting with Benoît XVI in Vatican strengthened its determination. I was able to notice on numerous occasions that he{*it*} was profoundly touched by the humanity of our pope. In it, it is necessary to add that it is aware{*conscious*} that certain extremist fringes of the Moslem world, in fact a small part{*party*}, however darkened the real image of the Islam. He ardently wishes to restore the true face in the Islam, different from the one that show certain extremism. In brief, he wishes to get back all the purity of his faith. He especially wants to show that she can do good to the humanity if she begins having a dialogue with the other faiths “.

During this interview, Tauran especially gave a big importance for the document published on June 6th, 2008 in Mecca in the term of the Islamic international conference for the dialogue summoned{*convened*} by Saudi king and organized by the world Moslem League. King Abdallah had announced the meeting of Madrid there:

" I read it and studied with a lot of interest because it is about an important document. I would say that the most significant image which stands out{*goes out again*} from it is that of an Islam avid to appear in front of the world public opinion with a face different from that marked by the extremist terrorism. An Islam ready to meet the other religions, by giving up criticizing the other one to arrive finally at a more detailed mutual knowledge, based on common essential values. There is then a common will to see out the man to the knowledge of God, to cooperate for the protection of the environment, the systematic destruction of which by the hand of the man is recognized by all as a grave sin. Finally, it is necessary to add to all this the will to defend{*forbid*} the ethical values of the life, those who concern above all the life of the man, and the family “.

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ROMA, on July 17th, 2008 - Benoît XVI was too invited. But he could not certainly give up in the World Days of the Youth, registered for a long time in his diary.

So, on the place of the pope, which{*who*} is in Australia, it is the cardinal Jean-Louis Tauran, president of council for the interreligious dialogue, which went{*surrendered*} to Madrid.

From 16 till 18 July, in Madrid, is held a conference on the dialogue between three religions - the Islam, the Judaism and the Christianity - at instigation of al-Saoud, sovereign king Abdallah Bin Abdulaziz of Saudi Arabia and guard of the most sacred Moslem places, the mosques of Mecca and Medina.

King Abdallah had evoked this meeting between three religions in the term of the Islamic international conference which took place in Mecca from 4 till 6 June of this year. In Madrid, it is him who opened the works of this meeting which is going to end with Abdullah Ibn Abdul Mohsin's interventions al-Turki, General Secretary of the world Moslem League, and the cardinal Tauran.

Before its departure, Tauran declared to " Osservatore Romano " which the conference has for objective to offer to the world an image of three religions as peace religions, “ in the service of the man and not against the man “. It costs in particular for the Islam, generally associated to the violence and to the terrorism, notably because of many of his{*her*} followers. “ Indeed, while king of Saudi Arabia carries out this act of courage with wisdom, he can arrive - added the cardinal - that quite other speech is held in certain mosques “.

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ROMA, on April 25th, 2008 - One month ago, king Abdallah of Saudi Arabia had thrown{*launched*} the idea to organize meetings between Moslems, Christians and Jews. This proposition was put into practice in a surprising way in France.

The imam Hassan Chalghoumi, the leader of the Islamic community of Drancy ( Seine-Saint-Denis), near Paris, engaged{*opened*} as responsible for foreign affairs a Jew, Bernard Koch, who is one of the founders of the " Judeo-Moslem Friendship of France ". The appointment took place in the mosque of Drancy in the presence of the other representatives of the French Judaism. " Osservatore Romano " of April 23rd gave a lot of importance for this short story{*piece of news*}.

Besides, the Moslem theologian Aref Ali Nayed - major signature of the famous letter sent to Benoît XVI and to the other Christian leaders by 138 Moslem personalities - announced in an interview appeared in the number of April of the Italian monthly magazine "Jesus":

“ We work at present on a document intended for our Jewish brothers and sisters. We would like to produce a significant text in the theological and spiritual points of view, to help to improve reports{*connections*} between our two communities which, in past not so distant, for example during the Spanish inquisition, prospered and suffered together “.

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Letter of 138 Moslem dignitaries

Links

The patriarch Alexis answers literally Moslem theologians and wishes to strengthen the dialogue with the Islam

On April 14th, 2008, lesite official of the Russian Greek Orthodox Church published the long dupatriarche answer Alexis of Moscow and all Russia literally Moslem 138théologiens, sent in October, 2007 to 28 primacies of Egliseschrétiennes. The letter called the Christian responsibles to strengthen ledialogue between the Christianity and the Islam.

" The Christians and lesmusulmans have many common objectives, writes the patriarch Alexis in saréponse, and we can unite our efforts to reach{*affect*} them. However, unetelle union of efforts is made possible only by the reconnaissancemutuelle of the religious value of others. That is why, I greet the desire dela Moslem community to have a dialogue sincere and opened with lesreprésentants of the Christian Churches to a high intellectual level ".

" Today, lechristianisme and the Islam carry out an extremely important mission dansle world. They call back{*remind*} the humanity God's presence and dimensionspirituelle of the man and the universe. We testify of the link enter the etla peace justice, between the morality and the law, between the truth and the love ", pursues lepatriarche before exposing{*explaining*} for a long time the orthodox vision of the religious community entrel' man and God.

In conclusion, the primacy of the Russian Church calls to àpromouvoir by all the means as well a doctrinal dialogue enters lechristianisme and the Islam that a collaboration practises between the Christians Moslem etles in different spheres of the public life. " On the doctrinal plan, our dialogue could approach so important questions that laconnaissance of God, the man and the universe. At the same time, on the planpratique, the cooperation between the Christians and the Moslems could allerdans the sense{*direction*} of the defence of the role of the religion in the public life, in the lalutte against the defamation, the intolerance and the xenophobia ".

French complete Latraduction of the letter of the patriarch Alexis in théologiensmusulmans will be published in the number 9 (in May-June, 2008) of " Messagerde Russian Egliseorthodoxe ".

On Tuesday, 15 Avril2008

As regards the dialogue with the Christians, the letter of 138 Moslems received two answers making authority, after that of the Church of Rome.

The first answer came on March 20th of the Oecumenical council of Churches, the oecumenical body based in Geneva which groups together{*includes*} about 349 Churches and Christian namings of 110 countries, orthodoxes and Protestants.

The COE answered literally 138 “ A common word between us and you “ by an entitled document “ to Learn to investigate the love together “.

This document asks for the creation of a mixed group “ for organize a series of consultations between leaders, researchers and faithful Moslems and Christians. They will reflect about points of mutual understanding, will work on a theological and ethical platform for future common initiatives and will establish new means to investigate more the questions of faith and life in both communities “.

The second answer came, in mid-April, from Alexis II, orthodox patriarch of Moscow and all Russia.

The patriarch asks from now on that the interreligious dialogue respects the identity of every interlocutor, to avoid arriving at a dangerous syncretism. According to him, to be fruitful the dialogue has to be established on two plans: “ at the doctrinal level, on questions important as God, the man, the world “; at a more practical level, on “ the defence of the role of the religion in the social life, the fight against the xenophobia and the intolerance and the promotion of common peace initiatives “.

Among the challenges which Moslems and Christians have to raise{*find*} together, Alexis II gives the priority in “ the antireligious vision of the world, which aims at dominating all the spheres of the social life and at establishing a new morality, against the traditional morality of the religions “

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Besides, on April 18th, an entitled meeting “ a common call{*appeal*}: Moslems and Christians “ gathered{*reunited*} representatives of both religions to Dhaka, in Bangladesh.

The meeting, during which the letter 138 and the message of answer of the Church of Rome were examined, was organized by the professor Kazi Nurul Islam, the professor at the university of Dhaka, in association with the conference of the catholic bishops of Bangladesh.

At the university, the professor Islam created and rules a department dedicated to the religions of the whole world. The main religions are taught by professors who practise the faith which they teach. A catholic priest awarded a diploma in theology teaches the Christianity. It's the same for the Islam, the Hinduism, the Buddhism and the Judaism. A unique event in the Moslem world.

The day before the meeting, Kazi Nurul Islam granted{*tuned*} the following interview to " Osservatore Romano " dated April 17th, 2008:

Q. - professor Islam, how was born this initiative?

R. - the Christians and the Moslems belong, as the Jews, to Abraham's family. But regrettably, for historic reasons, our relations were often very cold. He{*it*} is time maintaining that the Christians and the Moslems begin to work together. The believers{*regular customers*} of these two big religions form more than 50 % of the world population. Us, the believers, have all the historic responsibility for making our contribution to the peace in the world. Personally, I think that we cannot certainly erase the past or modify the history, but we can model the future and create a better future, a more brotherly world for the future generations. From there, I began to think about the way the Christians and the Moslems can work together for the peace. It is clear that at least here, in Bangladesh, we have no big problems in reports{*connections*} between Christians and Moslems. During centuries, we lived in harmony. Today, we have to protect and protect this relation and try to understand{*include*} us better to send to the world a common message. Here is the true reason for which we work all together on the success of this meeting.

Q. - what is the program of the meeting between Christians and Moslems to Dhaka?

R. - two Moslem intellectuals will pronounce keynote speeches in front of the participants on this meeting. They will be followed by two Christian intellectuals. These speeches serve for exposing{*explaining*} clearly each of the positions. The plenary session is then divided into ten equal mixed groups. They will discuss theses of the Roman Church and those of 138 Moslem intellectuals. The final syntheses of the discussions will come then. Two meetings have already taken place to prepare the plenary session of April 18th. March 7th, 35 Moslem representatives met and discussed the means to improve the relations with the Christians; they reviewed the main problems between the believers of both religions and reasons for which the Moslems are often not understood in the Christian countries. On March 8th, our Christian brothers, gathered{*reunited*} in equal number, discussed between them means to improve reports{*connections*} with the Moslems. During the elaboration of this meeting, we had envisaged a final statement{*declaration*} common. Today, we realize that we need more time. It is necessary to organize in Bangladesh a forum where the Christians and the Moslems can continue to meet and to discuss to end afterward in a common statement{*declaration*}. I hope that this objective will be reached{*affected*} by the end of this year. This common statement{*declaration*} will be the base of the peace between Christians and Moslems in Bangladesh and all over the world.

Q. - how the common Bengaleses perceive{*collect*} this meeting between Christians and Moslems?

R. - a great majority of the inhabitants have no necessary culture to understand{*include*} the real meaning of this meeting. But they well realize that something is occurring. The media spread{*diffuse*} the information above all thanks to the new technologies - Internet and mobile phones - henceforth within the reach of an increasing number of persons. So, a lot of people learnt the existence of this meeting between Christians and Moslems. Abstraction made by the way the short story{*piece of news*} is interpreted, I can say to you that a lot of people thinks that we are at the beginning of new time in reports{*connections*} between Christians and Moslems. Naturally, there are many those who hope that these reports{*connections*} become more friendly.

Q. - do 35 Moslem representatives all belong to the moderate tendency and to the classes the most cultivated by the company{*society*} of Bengladesh?

R. - when we suggested to Moslem and Christian representatives participating in the meeting, we took into account various age brackets, occupations and convictions, so that the dialogue is not unbalanced. We thus chose also some representatives of radical groups. Deliberately. He{*it*} is of our duty to know their mode of thought and to offer them, to them too, the possibility of expressing himself in a context of meeting and dialogue.

Q. - why did you choose, as first subject of discussion, the document of 138 Moslem intellectuals and the answer of the Church of Rome?

R. - we keep{*guard*} a very good recollection of the pope Jean-Paul II. He{*it*} established the interreligious dialogue in a very serious way. With Benoît XVI, on the other hand, there was an initial misunderstanding. Numerous Moslems of the whole world raised{*brought up*} the voice{*vote*} to protest against certain assertions. Afterward, a stake in the light calmed the spirits. We wish that there are not any more, in the future, misunderstandings between Christians and Moslems because of the words. I hope that we shall understand that there are many more common points than true differences between the Christians and the Moslems.

Q. - the Christian communities which live in countries mainly Moslem are sometimes the object of attacks which, in the most extreme cases, can degenerate into episodes of violence. What do you feel when you hear{*understand*} this type of news?

R. - often, the Moslems have no big respect for the Christian communities. Personally, I try{*feel*} a big sadness when I hear{*understand*} brothers and sisters Moslem to speak against the Christians. It is not well our part. As it indeed is not to forget the past. While the seer Mahomet was still alive, the Moslems began to be persecuted by the unfaithful, which killed a big number of new converts. Then, the seer sent a big number of converts to Ethiopia which, already in this time, was a Christian country. The emperor of Ethiopia proposed them his protection and the converts were not any more massacred by the unfaithful. The Moslems should never forget these events. Naturally, many aspects of our common history were not positive but we have to remember especially what ourselves there was of positive to be able to continue to have good relations even in this difficult period.

Q. - the terrorism on behalf of Moslem extremist groups did not disappear. In front of this violence, do you feel so personally worried?

R. - yes, I feel personally worried because of the terrorists. No terrorism can say to itself Moslem, because for me the education of the Islam can encourage no shape of terrorism. According to the Koran, the murder of an innocent amounts to kill all the human race. Also, to save a human being amounts to the safety of the whole humanity. The one who follows the real education of the Islam cannot be a terrorist. However, it is necessary to recognize that certain terrorist groups are supported by circles which define themselves as Moslems. I do not say it to please the Christians. I also say it during my classes{*courses*} to the university and in seminars with Moslem students. I also write it in my goods{*articles*} which appear in the press. The terrorists are only terrorists and I think that they do not deserve to belong to the human race. We cannot justify the violence by the religion.

Finally, a committee gathering{*reuniting*} Catholics and Protestants of the council of the Conferences of the bishops of Europe ( CCEE) and the Conference of the European Churches ( KEK) met Moslem representatives from 17 till 20 April to Esztergom, in Hungary, to prepare an European conference between Christians and Moslems which will take place from 20 till 23 October 2008 to Malines and Brussels. Subject: “ be European and religious citizen. Chrétien and Moslems active partners in the European companies{*societies*} “.

The conference of Malines-Bruxelles will open on the presentation of the Christian and Moslem points of view on the subject. Then, the participants will work in seminars on the following points:

- The role of the religions in the secular companies{*societies*};

- The religion between institution and personal faith;

- How Christians and Moslems see each other some the others; how to promote the mutual respect and the understanding by the education;

- Build bridges; the challenges which appear at our communities.

During the preparatory meeting to Esztergom, who was welcomed by the cardinal Péter Erd ö, primacy of Hungary and president of the CCEE, two documents in phase of elaboration were also discussed. The first one concerns the phenomena of violence in the name of the religion. The second, on the consequences of the Moslem presence on the life of Churches in Europe and on the forming{*training*} of the clergy and the pastoral responsibles. It is foreseen that these documents will be made public at the beginning of 2009.

Furthermore, four seminars on " Islam, Christianity and Europe " - also organized by the CCEE and the KEK, as well as by Konrad Adenauer Stiftung and by Moslem representatives - appear on the diary of the European Parliament.

The first one took place in Brussels on April 17th. The imam Tareq Oubrou, the vice-chancellor of the al-Houda mosque of Bordeaux, spoke, among others. He declared that the Moslems have to learn some Christianity as regards the sécularisme and the modernity a lot and that they should rely on the experience{*experiment*} of the Christians on this subject.

One of the Christian speakers was the father Ignace Berten, a Dominican, a founder of the association " Espaces " of Brussels. He indicated that the Christianity has the advantage to have known how to interpret its religious texts in their historic context, what allows him{*her*} to distinguish the thorough faith and what is bound{*connected*} to the culture: a distinction which the Moslems have difficulty in making.

The second of four seminars will take place on May 29th and two others by the end of the year.

__________

During his journey in the United States, from 15 till 21 April, Benoît XVI went{*surrendered*} in a synagogue to New York and met, in Washington, about 200 representatives of the other religions, of which the Islam.

To these last ones, he explained that the interreligious dialogue “ looks more that a consensus to make progress the peace “. The main objective of the dialogue is “ that to discover the truth “ and to make live in the heart of all the men{*people*} the deepest and the most essential questions.

Benoît XVI then continued:

“ Confronted with these deepest questions about the origin and about the fate of the human race, the Christians propose Jesus de Nazareth. He{*it*} is - it is our faith - Logos eternal, who{*which*} was embodied to reconcile the man with God and reveal the reason which is on the base of all the things. It is Him whom we carry{*wear*} in the forum of the interreligious dialogue. The burning desire to follow its tracks urges the Christians to open their spirits and their hearts to the dialogue “.

And to add:

“ Dear friends, by trying to discover our common points, we maybe neglected the responsibility which we have to discuss our differences calmly and light. [] the most important objective of the interreligious dialogue asks for a clear statement of our respective religious doctrines “.

It is us who underline. The pope could not say more clearly how he conceives the interreligious dialogue.

India: Catholics thank the Moslems opened to the dialogue

After the letter to the pope and to the Christian religious leaders

ROME, Tuesday, January 29th, 2008 (ZENIT.org < http://www.zenit.org/ >) - As the pope Benoît XVI gets ready to receive in Vatican a delegation of Moslem religious authorities signers of an open letter in the dialogue, in India, catholic intellectuals thank the Moslems of this initiative of dialogue, indicate today « Churches of Asia » (EDA < http://eglasie.mepasie.org/ >), the agency of the foreign Missions of Paris.

These Indian Catholics indeed formulate an answer literally sent by 138 theologians and religious Moslems to the pope and to the leaders of the Christian Churches.

On January 20th of this year, in New Delhi, about 80 catholic intellectuals drafted a project of answer literally sent by 138 theologians and religious Moslems to the leaders of the Christian Churches, of which the pope Benoît XVI ( 1 ). Gathered{*reunited*} by the Islamic Studies Association ( Isa), group based in 1979 at instigation of the Committee{*Commission*} for the ecumenism and the interreligious dialogue of the Conference of the catholic bishops of India, the researchers, mainly experts of the Christianity and the Islam, wished to bring to this letter « a Christian answer in an Indian perspective », as well as explained it P. George Gispert-Sauch, Jesuit of Spanish origin, installed{*settled*} in India since 1949.

80 catholic intellectuals began by discussing the contents of the letter of 138 theologians and religious Moslems, underlining that this text advanced the resemblances which could be found between both religions, as well as necessity for the Christians and the Moslems - which{*who*} represent more half of the population of the globe - to work together for the peace. In the project of answer which they drafted, the catholic researchers say their gratitude{*recognition*} to 138 Moslems who took the initiative to write this letter, « a magnificent present [which] encourages us to look for what he{*it*} of common there in our faith in a unique{*only*} God ». « Our faith shared in God the Creator brings us to feel connected some with the others in the depths of our being », we can read in this text. The " evident differences " in the faiths and the religious practices between Moslems and Christians are not hidden, but they are perceived{*collected*} as that must be « challenges rather than obstacles to an appreciation of some by the others ».

It is on the ground of the concrete life which Moslems and Christians can meet themselves. In a country where the believers{*regular customers*} of these two religions form a little less of 15 % of a population of more than a billion persons, very mainly Indians, the catholic researchers write: « by subjecting us to a transcending God who is also a God of love, we assert that we cannot subject our freedom to a created reality, whatever it is. » It is in the name of this love, they pursue, that we are "brought" to work in the prosperity « of communities and individuals varied to build an Indian company{*society*} really opened to all ».

So that this message of "brotherhood" between Christianity and Islam does not remain quartered in the only academic plan, the project of answer drafted January 20th insists on the importance to implement{*operate*} " concrete projects " and exchanges on the occasion of the big dates of the liturgical year, in both religion. Drafted in English, the project of answer should be translated there ourdou, the most usual language by the Indian Moslems. The idea is to favor its traffic, as well among the Moslems as among the Catholics, notably in the educational institutions. In New Delhi, Indian Social Institute, animated{*stimulated*} by the Jesuits, saw confiding{*entrusting*} the responsibility of his distribution{*broadcasting*}, notably with all the imams of the city.

(1) We remember that, on October 11th of this year, at the end of the Ramadan, 138 theologians and religious Moslems sent an open letter, entitled: « A common word between you and us », to the pope Benoît XVI, to the orthodox patriarch Bartholomée Ier of Constantinople, to Mgr. Rowan William, the primacy of the Anglican Religious community as well as to around thirty the other leaders of Protestant and orthodox Churches. She{*it*} joined following the open letter sent to Benoît XVI in October, 2006 by 138 Moslem responsibles, written after the debate lifted{*raised*} by the speech of the pope to Ratisbonne, in Germany, on reports{*connections*} between faith and reason. On November 29th, 2007, the pope answered these letters, in a mail{*courier*} sent to prince Ghazi of Jordan, one of the most prestigious signers among 138 Moslems. Benoît XVI expresses there « his{*her;its*} profound appreciation for the gesture, and the positive spirit which inspires the letter of the Moslems ». He invites the signers to come to meet him{*it*} in Rome, but a more deepened{*fathomed*} answer to the call{*appeal*} to the dialogue formulated by these theologians and religious Moslems remains to write.

The new letter 138 provoked remarkable signs of satisfaction

The Moslems wait for an answer adapted by the sanctimonious pope XVI

How the Church of Rome answers literally <http://eucharistiemisericor.free.fr/fichier_livres/lettre_au_pape.pdf> 138 Moslems

For the moment, only the experts express themselves, whereas the official answer is in the course of elaboration. But at the same time, an exchange of messages is in progress between the cardinal Jean-Louis Tauran and the Libyan theologian Aref Ali Nayed.

By Sandro Magister

At first, one year ago, they were 38 Moslems who sent an open letter to Benoît XVI one month after its speech of Ratisbonne. Then the number of signers is quickly spent in 100.

On October 11th of this year, they were 138 to write the second letter to the pope and to the other leaders of the Christian Churches (The Moslems send a letter to Benoît XVI < http: // to eucharistiemisericor.free.fr / index.php? Page=1310073_lettre_a_benoit_xvi >).

At the moment, one account 144 signers resulting from 44 countries and belonging to the various currents and schools of the Moslem thought: Sunnites, Shiites, ismaélites, jaafarites, ibadhites.

The last signature (New Signatories < http: // www.acommonword.com / index.php? Lang=en*page=new >), which{*who*} dates October 26th, is that of Tariq Ramadan, the most controversial Moslem intellectual of West. Living in Geneva, he is a president of the European Muslim Network in Brussels, the professor in Oxford, but also the nephew and the follower of the founder of the Brothers Moslems, historic home{*foyer*} of the fundamentalism.

Among the Moslem intellectuals who signed the second letter to the pope, Tariq Ramadan is not the only one to arouse the anxiety. We also count the vice-chancellor of Al Azhar's university in Cairo, Ahmed Mohamed Al Tayeb, the founder of the University of United Arab Emirates, the sheik Izz Al Din Ibrahim and the others who, as them, raise{*bring up*} to the rank of "martyrs" the terrorists who blow up on a market, in a bus or a school.

The contrast is blatant with a letter which wants to make some love of God and the fellow man the " common word " between Moslems and Christians.

In Rome, nevertheless, the order{*deposit*} of the authorities of the Church is to concentrate on the real novelties and on the positive elements of the initiative of the Moslems, as well as to prepare an answer to the height.

While after the letter 38 in October, 2006 (Open letter in its holiness Benoît XVI < http: // to eucharistiemisericor.free.fr / index.php? Page=0406079_magister >), no signal had been sent by Vatican - in the great disappointment of the Moslems who had written it - the new letter 138 provoked at once remarkable signs of satisfaction.

The first one came from the cardinal Jean-Louis Tauran < http: // to eucharistiemisericor.free.fr / index.php? Page=2510071_card_tauran >, papal president of council for the interreligious dialogue.

Then, it was in the tour of the cardinal Angelo Scola, the patriarch of Venice and founder of a centre of studies and the review "Oasis", translated into several languages, among which Arabic and ourdou. The centre of studies as the review are exactly dedicated to the Christian Churches in countries mainly Moslem.

The cardinal Tauran announced on Radio Vatican where " there would be certainly an answer " literally.

By waiting for the official answer, which will come in some months, not from Benoît XVI personally but from the service ad hoc in Vatican, chaired by the cardinal Tauran, the experts already went into action.

The Papal Institute of Arabic Studies and Islamologie, the P.I.S.A.I. <http://www.pisai.it/>, threw{*launched*} the construction site of a conference in which will participate Moslem, Christian and Jewish researchers. Besides, he{*it*} published on October 25th, 2007 his{*its*} own comment on the letter 138, signed by his president, the father Miguel Angel Ayuso Guixot and by four professors of the Institute, the fathers Etienne Renaud, Michel Lagarde, Valentino Cottini and Felix Phiri.

Two Jesuits islamologues very appreciated and listened to by Benoît XVI produced, each from his part, a detailed comment of the letter. It is about the Égyptien Samir Khalil Samir (L B XVI < http://www.cedrac.usj.edu.lb/benoitxvi/sks60918fr.pdf >) (The project proposed by Benoît XVI < http://www.oumma.com/Le-projet-propose-par-Benoit-XVI >) and of the German Christian W. Troll.

The note of the father Troll and the comment of the professors of the PISAI both distinguished, among the merits and the novelties of the letter, its positive reference to the Jews. In particular when it is written that God's love is the first command not only in the Koran and in Gospel, but also " in the Former{*Ancient*} Will and in the Jewish liturgy ".

But especially the novelties while coming from the Moslem side which{*who*} draw most the attention of the authorities of the Church. Until now, never Moslems of tendencies so different had agreed, besides on the mined{*undermined*} ground which establishes{*constitutes*} the report with the Christians.

The initiative left Amman, king Abdallah of Jordan but especially prince Ghazi Bin Muhammad Bin Talal, who chairs the Royal Al Al-Bayt institute for the Islamic Thought. The Jesuit father Samir defines this Moslem intellectual, married with one Hindu, " as that it exists of better today in the Islam ".

Jordanian also, Sohail Nakhooda, the director of "Islamica Magazine”, the periodical the most read by the Moslem teachers in the English and American universities.

Two other personalities get loose in this brain trust: the sheik Hamza Yusuf Hanson, director of Zaytuna Institute, situated in California, and the Libyan theologian Aref Ali Nayed, holder of a pulpit to Cambridge and former{*ancient*} teacher in the PISAI.

Yahya Sergio Yahe Pallavicini, finally, is only Italian to have signed the letter 138. This researcher and Aref Ali Nayed act as intermediaries with the authorities of Vatican.

At first, the objective of the committee of Amman is to strengthen the doctrinal and practical consensus within the Moslem world, particularly between Shiites and Sunnites. In 2004, an agreement in three points was signed by more than 500 Islamic leaders, sometimes set tendencies. Among them represent the ayatollah anti-khomeyniste big Ali al-Sistani, the sheik of the university of al-Azhar, Mohammed Sayyed Tantawi, the ideological leader of the Brothers Moslems Yusuf Al Qaradawi and even the Iranian president Mahmoud Ahmadinejad.

Then, on September 12th, 2006, it is the lightning talk about Benoît XVI to Ratisbonne < http: // eucharistiemisericor.free.fr / index.php? Page=1609063_coran >. The committee takes the risk of holding out a friendly hand to the pope and to its theses on the faith and the reason. (The debate on the speech of Ratisbonne < http: // to eucharistiemisericor.free.fr / index.php? Page=table_polemique > - goods{*articles*})

The signatures of the intolerant will be lost along the way. But with the letter 38 and that 138, the committee opened a new and audacious way, still never borrowed{*taken*} during the history and the developments of which are unpredictable.

The answer of the pope literally 138 Moslems

Letter of the cardinal Tarcisio Bertone, State Secretary of the Holy Seat, in its royal Highness, Prince Ghazi bin Muhammad bin Tahal.

In His royal Highness

Prince Ghazi bin Muhammad bin Tahal

Royal palace

Amman

Jordan

Of Vatican, November 19th, 2007

On October 13th, 2007, an open letter, sent to its Holiness the pope Benoît XVI as well as to the other religious leaders, was signed by hundred and thirty eight Moslem religious leaders, of whom your royal Highness. You had had the kindness to put back{*to hand*} her{*it*} to Mgr. Salim Sayegh, patriarchal vicar of Latin Patriarchat from Jerusalem to Jordan, with the demand to pass on her{*it*} in its Holiness.

The pope asked me to express his gratitude between your royal Highness, as well as between all the signers of the letter. He{*it*} expressly expressed his{*its*} profound gratitude{*recognition*} in front of this gesture, for the positive spirit which inspired this text and for the call{*appeal*} in a common commitment to promote the peace in the world.

Without ignoring or minimizing our differences between Christians and Moslems, we can, and even we have to look what unites us: the faith in a single God, a friendly Creator and an universal judge who, at the end of times, will look at every person according to its actions. We are all called to undertake totally to him and to obey his{*her;its*} will.

Keeping{*Guarding*} for the spirit its encyclique letter Deus is Caritas (« God is love »), his Holiness was particularly marked by the attention given in the letter to the double command of the love of God and the fellow man.

As you know him{*it*}, at the beginning of his{*her;its*} pontificate, the pope Benoît XVI said: « I am profoundly convinced that we do not have to give up to the negative pervading pressures, but assert the values of the mutual respect, the solidarity and the peace. The life of every human being is crowned, for the Christians as for the Moslems. There is of numerous things to be together made in the service of the fundamental moral values » (Text sent to a delegation of the Moslem communities in Cologne on August 20th, 2005). Such a common bottom urges us to base the dialogue on an actual respect for the dignity of every person, on an objective knowledge of the religion of the other one, on a division{*sharing*} of the religious experience{*experiment*}, and finally on a common commitment to promote a respect and a mutual acceptance among the youngest generations. The pope is on that, it will make possible a productive cooperation in the cultural and social domain, and for the promotion of the justice and the peace in the company{*society*} and worldwide.

By encouraging your initiative deserving of respect, I am happy to let you know that his Holiness would be avid to receive your royal Highness and a small group of signers which you will choose. At the same time, a working meeting could be organized by your delegation and the Papal council for the interreligious Dialogue, with the cooperation of certain specialized institutes (as the Papal Institute of Arabic Studies and islamologie, or the Papal University of the Gregorian). The precise detail of the organization of these meetings could be later decided, if you accepted the principle.

I take advantage myself of this occasion to renew in your royal Highness the assurance of my highest consideration.

Cardinal Tarcisio Bertone Secrétaire d’Etat

Translation: Henri de La Hougue

Original text

His Royal Highness

Prince Ghazi bin Muhammad bin Talal

The Royal Palace

Amman

Jordan

From the Vatican, November 19, 2007

Your Royal Highness,

One 13 October on 2007 the open letter addressed to year His Holiness Pope Benedict XVI and to other Christian leaders was signed by one hundred and thirty-eight Muslim religious leaders, including Your Royal Highness. You, in turn, were kind enough to present it to Bishop Salim Sayegh, Latin Vicar of the Patriarch of Jerusalem in Jordan, with the request that it be forwarded to His Holiness.

The Pope has asked me to convey his gratitude to Your Royal Highness and to all who signed the letter. He also wishes to express his deep appreciation for this gesture, for the positive spirit which inspired the text and for the call for has common commitment to promoting peace in the world.

Without ignoring now downplaying our differences have Christian and Muslims, we can and therefore should look to what unites us, namely, belief in the one God, the provident Creator and universal Judge who at the end of time will golden deal with each person according to his her actions. We are all called to committed ourselves totally to him and to obey his sacred will.

Mindful of the tells of his Encyclical Letter Deus Caritas Est (" God is Coils "), His Holiness was particularly impressed by the given attention in the letter to the twofold commandment to coils God and of one to neighbour.

Have you know may, at the beginning of his Pontificate, Pope Benedict XVI stated: " I am profoundly convinced that we must not yield to the negative press in our midst, drank must affirm the been worth of mutual respect, solidarity and peace. The life of every human being is sacred, both for Christian and for Muslims. There is plenty of scope for us to act together in the service of fundamental moral been worth " (Address to Representatives of Some Muslim Communities, Cologne, 20 August 2005). Such common ground allows us to bases dialogue one actual respect for the dignity of every human person, we objectivize knowledge of the religion of the other, one the sharing of religious experience and, finally, one common commitment to promoting mutual respect and acceptance among the younger generation. The Pope is confidant that, ounce this is achieved, it will be possible to cooperate in has productive way in the areas of culture and society, and for the promotion of justice and peace in society and throughout the world.

With has view to encouraging your praiseworthy initiative, I am pleased to communicate that His Holiness would be most willing to receive Your Royal Highness and has restricted group of signatories of the open letter, chosen by you. At the same time, has working meeting could be organized between your delegation and the Pontifical Council for Interreligious Dialogue, with the cooperation of some specialized Pontifical Institutes (such have the Pontifical Institute for Arabic and Islamic Studies and the Pontifical Gregorian University). The precise details of these meetings was be decided later, was this proposal prove acceptable to you in principle.

I avail myself of the occasion to renew to Your Royal Highness the assurance of my highest consideration.

Cardinal Tarcisio Bertone

Secretary of State

[01704-02.01] [Original text: English]

[ B0636-XX.01]

*************************************** *********

Learn together to investigate the love (Answer of the Oecumenical council of Churches literally 138)

The charity is " an essential element and an integral part of the faith in God and God's love " for the Islam as for the Christianity. The way Christian and Moslem can think together about this love establishes{*constitutes*} the central subject of a comment published by the oecumenical council of Churches ( COE) on Thursday, March 20th, 2008. Drafted by Christian experts of the dialogue with the Islam, he{*it*} suggests to the Churches of possible answers literally entitled " A common word ", signed by 138 Moslem responsibles in October, 2007. This comment, entitled " to Learn to deepen{*fathom*} the love together ", joins within the framework of the current consultations which the COE threw{*launched*} with its member Churches and oecumenical partners in November, 2007 by inviting them " to deepen{*fathom*} with the Moslems God's love and charity in their respective contexts ".

Learn together to investigate the love

Answer literally " A common word " - Propositions sent to Churches

Introduction

On October 13th, 2007, a group of 138 Moslem intellectuals sent an open letter to the Christian responsibles. The General Secretary of the oecumenical council of Churches was one of the addressees. By basing itself on the first reactions emanating from member Churches, the COE engaged{*opened*} a process of answer literally. Since November, 2007, the COE threw{*launched*} consultations with its member Churches and his{*her*} oecumenical partners, among whom some people answered enthusiastically. Then, theologians and experts stemming from Churches engaged{*opened*} in the field of the islamo-Christian relations, met. At the conclusion of their considerations, they drafted the text which follows, comment literally received and entitled " to Learn together to investigate the love ". This comment is intended to help Churches in their reading and their reactions towards the letter " A common word ". This document contains suggestions aiming at encouraging Churches and oecumenical partners in their reflection on the letter and an invitation to investigate with Moslem companions the sense{*direction*} of the love of God and the charity in their respective contexts. Churches and oecumenical partners are then invited to communicate their reflections with the COE, to make their contribution to a conception and to an answer municipalities in front of this initiative. The process of current reflection and the desire to give a common answer literally through a dialogue is exposed{*explained*} in what follows.

A letter emanating from 138 learned Moslems

This entitled letter A common word between us and you (which is inspired by the invitation in the common conversation between Christians and Moslems appearing in the Koran) exposes{*explains*} essential aspects of the faith and the action which, according to the authors, the believers of both religions have in common. They summarize them in the double command of the love expressed in the Bible: " you will love the Lord your God of all your heart, all your soul and all your thought, and your fellow man as yourself. " For that purpose, by quoting verses of the Bible, the Koran and the Hadith (Words of the seer Muhammad), the letter demonstrates briefly how the Christians and the Moslems have in common similar educations on the love towards God and towards the fellow man. On the basis of these common educations, the authors invite the Christians to agree with them " on what is common to us and what also establishes{*constitutes*} the main part of our faith and our practice ". They say so clearly that there are differences between the Christianity and the Islam and add " that some of their formal differences cannot be minimized ". But they remind that Christians and Moslems establish{*constitute*} 55 % of the world population, " what makes of the relation between these two monastic communities the biggest factor contributing to a significant peace in the world ". If the Moslems and the Christians do not live in peace between them, the world cannot be in peace ".

This invitation marks a new encouraging stage in the Moslem thought concerning the relations between Moslems and Christians. Throughout their common history, the believers of both religions were too often mistaken some towards the others. Recently, a new mode of thought the other one was born; Churches began thinking of new expenses of the relation between the Christianity and the other religions, notably the Islam - we shall raise{*find*} among fruits of this reflection the Statement{*Declaration*} on the Church and the not Christian religions ( 1965 ), of the Roman Roman Catholic Church, and Guidelines on the dialogue with the religions and the ideologies of our time ( 1979 ) of the oecumenical council of Churches. In A common word it seems clearly that intellectuals and leading Moslem religious responsibles undertook in a new reflection on the relations between the Islam and the Christianity. It is necessary to applaud the courage of which shows their step{*method*} - since then, hundred of the other intellectuals signed the letter - and to greet the sincerity of their gesture in a warmest way.

Towards an answer

Having consulted its member Churches and his{*her*} oecumenical and taken partners the opinion of specialists, the oecumenical council of Churches suggests throwing{*launching*} a process which, makes of patient reflection and mutual investigation of the believers{*regular customers*} of Churches and those mosques, can end in a new awareness of some and the others, for the desolation of stubborn prejudices and for the news advanced{*moved*} in the respect and the cooperation.

Here are in brief the foreseen stages:

The oecumenical council of Churches encourages its member Churches and his{*her*} oecumenical partners to recognize and to greet the seriousness of the letter A common word and to consider in the prayer its invitation in the dialogue and in the cooperation. He also invites them to think in an oecumenical frame about the contents of the letter, in their respective particular contexts. While noting that certain Churches already undertook on this way, the present document aims at facilitating and at deepening{*fathoming*} such steps{*methods*}.

The council will address his{*her*} Moslem partners - notably to the signers of the letter - to create a group of economic planning which will prepare the stages that must lead{*drive*} to a concerted action, and it will look for joint initiatives of dialogue and cooperation of Moslems and Christians at the regional and world levels.

The council will suggest to this group organizing a series of colloquiums between responsibles, intellectuals and Moslem and Christian practitioners who, seizing this new occasion, will think about the points of mutual understanding, will work to elaborate a theological and ethical frame for future joint initiatives and to find new means to deepen{*fathom*} the search{*research*} on questions relative to the faith and to the life.

These steps{*methods*} are begun by knowing that the invitation contained in the letter is thrown{*launched*} in full knowledge of the difficulties which accompanied efforts made in the past, and that it gives the signal of the firm desire of a new start.

Investigate together the love towards God and towards the fellow man

The letter underlines with eloquence the similarity which exist on the decisive questions of the love to God and to the fellow man, which Christians and Moslems also respect. However, we would not know how to ignore the differences in the way of including these imperatives and of putting into practice them.

The testimony of former{*ancient*} and recent papers, drafted by Moslems and Christians about the other one and against him, remind us that misunderstandings can appear when the followers of each of these religions try to examine the faiths of the others without dedicating it the care and the necessary attention. That is why it is necessary to say without ambigüité that the Christians should be inclined to educate itself on the Islam by listening to attentively what the Moslems teach themselves, and the Moslems should be inclined to educate itself on the Christianity by putting itself in the attentive listening of what the Christians teach themselves. The presuppositions must be put aside and the believers of both religions must be ready to look for the knowledge and the wisdom of the other one in the terms where this one teaches them according to the particular perceptions.

To investigate together the love towards God will certainly allow the Christians and the Moslems to make surprising and instructive discoveries. In the same way, fact to investigate together the love towards the fellow man will reveal numerous points about which Moslem and Christian will recognize principles and actions which are common to them. But these signs of similarity must be put in tension with the real differences and the differences which it is difficult to reconcile.

So, for example, while so much the Christians whom the Moslems say that they perceive{*collect*} God as unique{*only*}, that really means in the Islam the doctrine of Tawhid (God's uniqueness), and that really means in the Christianity the doctrine of the Trinity? Is it about contradictory doctrines, of what gives evidence the history of the confrontations between both religions, or is there a possibility of considering them as additional perceptions of God's mystery?

Also, while both the Moslems and the Christians assert having received God's revelation, while means the fact that the Moslems declare to discern God's will in the Koran - that they call God's Word become book{*pound*} - and what means the fact that the Christians declare to find God himself revealed in Jesus Christ - whom they call God's Word made flesh-coloured?

Of even also, the charity is a part integral and essential of the faith in God and the love towards God in both religions. For the Christians as well as for the Moslems, the obedience to God consists in trying to answer needs of the company{*society*}. In the Islam, practise the charity consist in acting with generosity and in a responsible way towards the poor men of the community. In the Christianity, the charity is considered as the reflection of God's love for the humanity by Jesus Christ. This love transcends the geographic and religious borders and thus understands{*includes*} all the constituents of the humanity, without exception, as expresses him{*it*} the parabola of the good Samaritan.

The concept of the love towards God and for the fellow man is only a bridge, a place of dialogue with the aim of the action and, simultaneously, the dialogue and the cooperation between Moslems and Christians should look for a common ground for the search{*research*} for the justice and for the peace.

Agree and diverge in the respect and in the love

If Christians and Moslems can often wonder to recognize in the comments and the explanations of other what can seem to reflect what they believe themselves, they will see however also important differences in the points which we emphasize and some evident differences which resist to any effort of conciliation. The difficulty which try{*feel*} the Christians to recognize by Muhammad seer's quality, and the one that have the Moslems to admit that Jesus is embodied God are not the slightest example. These differences have their source in sincere positions which were defended{*forbidden*} with doggedness during centuries, and questioned and thrown back with the same doggedness.

It is thus absolutely necessary that, if Christians and Moslems have to find means to strengthen what they have in common, they also have to try hard to recognize and to respect the differences which exist between them, to try to understand{*include*} them and not to allow them to feed the hostility. The confrontation degenerating into recriminations and into mutual condemnations establishes{*constitutes*} a recurring model in past, for the misfortune of the persons of willingness who also regret the abuse which we made of the religion. It could indeed continue in the future if we do not take care of taking measures allowing to prevent{*warn*} this phenomenon.

By trying hard to understand{*include*} the plurality and the complexity of their common history, both the Christians and the Moslems have to try hard to give evidence of respect there where the understanding is difficult, and of confidence there where the differences resist to the search{*research*}. By assuming completely their long common history, and by calling back{*by reminding*} the examples of mutual respect and humanity, both have to admit that it is necessary to work actively on the cure of wounds, both on the level local and world, and in the change of attitudes and stereotypes. The member Churches are invited to make memory{*report*} of the lived of some and the others and learn from it, and to examine in which measure this lived can serve for deciding and for examining in a criticize way their future actions.

Furthermore, even when Christians and Moslems continue to diverge in creeds, they should try hard to reach the point where they can recognize what they have in common and to subscribe to it with enough integrity to be able to work together in the world. So, they should first and foremost try to understand{*include*} how the invaluable inheritance of each can direct them and even instruct them to cooperate with the aim of the justice and of the peace, discerning what are their common purposes, in the obedience in the One that they like and serve and who calls them to join their efforts in a concerted action, for the biggest glory of God and the good of all.

Reflections of Gric of Paris literally 138

About the signers of the letter:

Everybody underlines the variety of the signers (of West and East, Shiites and Sunnites) and their commitment in their respective community. It already gives a big value to this letter. Such an initiative is really a sign of the will to advance together the dialogue. The difficulty which results from this variety is that the letter is very consensual and stays at a rather general level there, what is a little pity. On the vertical axis of the relation with God, we would have been able to develop the other elements: the spiritual life, the sense{*direction*} of the worship, the meeting with God … On the horizontal axis from the relation to the others, the letter insisted on the general frame which is the charity and of the other one. But he{*it*} would have been interesting to enter more the detail: what it can mean in the plan of the relations in the family, with the close relations, with the neighbours, the relations between the members of various religions …

Tackled issues in the letter:

God's love and charity are two basic subjects of the dialogue. And it indeed is to call back{*to remind*} it here. Rather than of his{*her;its*} refer to the hadîth of the love of the brother (who traditionally relates rather to the Moslem) he{*it*} would have been interesting to call back{*to remind*} the Koranic verses on the respect and the love of the Christians. The subject of the letter suggests even to go even farther:

You would not should go as far as speaking to the other who is not close: to love the close relations is obvious, but to love the one who is different is not obvious...

Being capable of redefining the term of "close" or to "brother", to be able to apply him{*it*} to every man. NB: in the Christianity, there is a difference between the close and the fellow man. The fellow man it is every man who approaches the others with love, even when they are foreign, of another religion or when they does not think as us. It is a question of being made the fellow man of every man (Cf. The parabola of the good Samaritan, Lc 10, 36-37), so that this one becomes his "brother".

Such an invitation 138 invites to look concretely at what can mean the love of the other one in the company{*society*}: the social commitment, the construction together of the company{*society*}, the commitment in the family. It is important also to pass on this message of the love of the other one to our children: do we really educate them in this love of the other one, whatever it is?

The subject of the peace is important, because for a lot of people the religions are sources of violence. The fact of being able to say together that the big religions are strong of peace is a step mattering towards the company{*society*}. The religions have things to be said. And the Islam particularly has to give to the West another image than the one who is conveyed there: the respect for all, the value of the family.

The reference to gospel is touch many the Christians, it is a mark{*brand*} of respect. There is always a temptation to reduce the other one to a part{*party*} of itself, in a sense{*direction*} or in the other one: for example, when a Christian thinks that « the Moslem it is as a Christian less the faith in Jesus Son{*Sons;Thread*} of God » or when a Moslem thinks that the Christians it is men{*people*} who falsified the gospel … Now there, the fact of quoting gospel such as the Christians read them is an important mark{*brand*} of respect. In any authentic dialogue, the respect for the other one such as it is and such as he says himself is fundamental (it is not a question of making his the thought of the other one or of putting in perspective the differences, but of accepting simply that the other one is the other what does not prevent from walking together and from growing rich mutually).

Published on Monday, March 17th, 2008

Roman Catholic Church of France

« The Letter 138 »

Return to the contents < http: // www.eglise.catholique.fr/eglise-et-soci ete/relations-avec-lislam/relations-ave c-lislam.html >

Council for the interreligious relations

Reunion of work about the Letter of 138 Moslem responsibles,

June 4th, 2008

On the initiative of the Jordanian Academy for the searches{*researches*} on the Islamic civilization, which undertook in the islamo-Christian dialogue since about twenty years, 138 representatives of the contemporary Islam sent October 13th, 2007 a "Open letter" to the responsibles for the Christian Churches of the whole world, to begin with the pope Benoît XVI, by quoting them by their name and their function{*office*}. The occasion was the holiday of the Break of the fast < http: // www.eglise.catholique.fr/ressources-ann uaires / lexicon / definition.html? LexiqueID=64*Expression=Jeûne > of Ramadân, as well as the first anniversary{*birthday*} of a Letter sent by 38 learned Moslems to the pope Benoît XVI, further to the theological conference of Ratisbonne of September 12th, 2006. These developed briefly their reflection on a tone rather apologétique. The present " Letter 138 » thus wants the expression of a consensus widened as for the signers and a substantial development of certain essential passages of the " Letter 38 ».

138 signers, joined by the others next weeks, represent 43 nations. They are ulemas, muftis, theologians, jurists and intellectuals, mainly Sunni world, but also world shi' ite. We know the importance that the expression of their consensus (ijmâ '), the third principle of the Islamic orthodoxy after the very Koran and Sunna, that is the prophetic Tradition has for the Moslems. We can observe nevertheless that this consensus is relative in a religion which has no magistérielle hierarchy and which is crossed by more fireproof traditional currents in the perspective of the islamo-Christian dialogue.

Having said that, we shall join gladly the appreciation of the Father Maurice Borrmans, emeritus professor of the PISAI (Papal Institute of Arabic and Islamic Studies). The novelty of this Open letter, he writes, « lives{*lies*} in a redefining of the monotheism that assert, in varied forms, Moslem, Jewish and Christian, with for essential subject the same confession of the alive God, one and the unique{*only*}, within the framework of the double command of God's love and of next, dear{*expensive*} to the Judeo-Christian tradition ».

Let us come to the structure of this Open letter there

His{*Her;Its*} title « a common word between you and us » is pulled{*fired*} by a Koranic known well verse (sura 3,64).

Two pages of introduction send back{*dismiss*} Moslems, Christians and Jews in their common monotheism, on the basis of the sura 112 where he{*it*} is said: « him, God, is ONE », and of the Jewish declaration of principles resumed by Jesus at the head of both commands of the love, in the Gospel < http: // www.eglise.catholique.fr/ressources-ann uaires / lexicon / definition.html? LexiqueID=47*Expression=Evangile > of Marc ( 12,29-31 ). The " Letter 138 » assert so frankly: « according to the Koran, we, as Moslems, invite the Christians to agree with us on what is common to us and what also establishes{*constitutes*} the main part of our faith and our practice: both commands of the love ».

This pressing and new invitation in the dialogue joins the perspective of the important speech of the pope Jean-Paul II in the Moslem youth (Casablanca, in August 19th, 1985), calling Christians and Moslems to « a common testimony on God's sense{*direction*} and on dignity of the man ».

The " Letter 138 » develop his{*her;its*} sales leaflet in three parts{*parties*}.

1.-The love of the unique{*only*} God

Leaving the Moslem declaration of principles ( the shahâda), the text develops for a long time the subject of the monotheism by commenting on a word attributed{*awarded*} to Mohammed: « the best thing{*matter*} which we said, me and the seers < http: // www.eglise.catholique.fr/ressources-ann uaires / lexicon / definition.html? LexiqueID=95*Expression=Prophète > which{*who*} preceded me, is the word: there is a God only God, only Him, without partner; to Him the power and praise; he{*it*} is powerful more than anything else ».

On the divine Unity, the text quotes the sura 112 of the Koran, entitled " the pure cult ". This brief and concise sura closes doctrinalement the Koranic collection. The absolute divine uniqueness is strongly asserted there. In Islam, all which strikes a blow at this uniqueness is denounced{*cancelled*} as " the associationnisme " shirk ). Historically, this reproach concerns the polytheists of Mecca, but also the "doubtful" monotheism of the Christians.

On God's love, the said Koran: « call ceaselessly upon the Name of your Lord and communes{*receives Communition*} intensely with Him » (sura 73,8). To love God, in Islam, it is Him totally devoted being. Not only like the only God, but like only God the Only one. In the Arabic language, the word mahhaba (love) is used{*employed*} by the Bible < http: // www.eglise.catholique.fr/ressources-ann uaires / lexicon / definition.html? LexiqueID=12*Expression=Bible > to name{*appoint*} God (God is love, St Jean 4,8). The Koran uses{*employs*} another Arabic word to which the sense{*direction*} is close: Al-Wadûd, him{*it*} Very Liking{*Loving*}.

On the love of the unique{*only*} God in the Bible < http: // www.eglise.catholique.fr/ressources-ann uaires / lexicon / definition.html? LexiqueID=12*Expression=Bible >, the " Letter 138 », as we saw him{*it*}, likes to quote the Gospel < http: // www.eglise.catholique.fr/ressources-ann uaires / lexicon / definition.html? LexiqueID=47*Expression=Evangile > of Marc ( 12,29-31 ) who makes precede Both commands of the love by the big Jewish declaration of principles: " listening Israel, the Lord our God, the Lord is ONE ". The Letter is anxious to clarify the respective senses{*directions*} of the Greek words "heart", "the soul", "the intelligence" and "the force" used{*employed*} on this passage of the Gospel < http: // www.eglise.catholique.fr/ressources-ann uaires / lexicon / definition.html? LexiqueID=47*Expression=Evangile >.

2.-The charity

Much more brief, this part{*party*} observes that, in the education of Jesus, the love of the fellow man is inseparable of God's love: « there is no command bigger than those », with reference to Lévitique which already speaks about the charity as itself (about 19,17-18).

It is a word attributed{*awarded*} to Mohammed who quote the " Letter 138 » to express the charity: « nobody of you is religious as long as will not like us for your fellow man what like for yourselves », where from the instigation on the devotion which consists, according to the verse 177 of the sura 2, in looking of its good to the close relations, to the orphans, to the needy, to the travelers and to the beggars.

Consequently, the " Letter 138 » declare: « the justice and the freedom of religion are central aspects of the charity ».

Before approaching the third part{*party*} of the Letter, some important remarks are imperative{*lead*} here:

- According to the " Letter 138 », Torah, the Gospel < http: // www.eglise.catholique.fr/ressources-ann uaires / lexicon / definition.html? LexiqueID=47*Expression=Evangile > and the Koran join in the faith in the divine Unity revealed by very God. It is not about a philosophic, but theological approach. The notion of revelation and God's appointment are here questions to discuss and to deepen{*fathom*}.

- The Koranic and traditional reproach of trithéisme and associationnisme against the Christians is crossed{*spent*} under silence. A whole polemical literature seems so abandoned.

- The holy Writings (Jew and Christian) are rehabilitated{*discharged*}. They are abundantly quoted and commented, with a concern of exemplary exactness. Here still, the traditional theory of the forgery of Writings previous to the Koran is actually abandoned. One of 23 notes of the document (4 °) makes the same appeal to a text of Holy Paul (1 Co. 17,12).

- The Islam is presented as a reminder of the revelation judéochrétienne, not as a novelty which would bring « one more » to this revelation.

We can see in all this a qualitative jump, an important stage on the road of the meeting and the islamochrétien dialogue

3.-Come to a common word between you and us

This Koranic invitation ( 3,64 ), resumed by the " Letter 138 », leaves a report: no world peace without peace between the religions, especially since Christians and Moslems establish{*constitute*} more half of the world population. A requirement is clearly formulated: Moslems, Christians and Jews should be free to follow their respective religion, according to what is written in the Koran: « no constraint in religion » « 2,256). Justice and freedom of religion, we saw him{*it*}, is included in the charity.

Jesus declares: « which{*who*} is not against us is for us » (Marc 9,40). Now, assert the " Letter 138 », the Moslems believe in Jesus « sent by God, His verb put down{*deposited*} in Marie's breast, a spirit emanating from Him » (the Koran 4,171). There would be thus there a " common faith ", even if the faith of the Christians about Jesus is very different.

And the Letter to quote in conclusion the Koranic verse of the religious pluralism: « if God had wanted him{*it*}, He{*It*} would have made of you a single community; but He wanted to try{*feel*} you by the gift{*donation*} which He made you. Try to surpass yourselves some the others in the good actions. Your return, in all, will be made towards God; it will shine you, then, about your disputes » (the Koran 5,48).

The answer of Benoît XVI

Through the cardinal < http: // www.eglise.catholique.fr/ressources-ann uaires / lexicon / definition.html? LexiqueID=13*Expression=Cardinal > Bertone, State Secretary, the pope Benoît XVI answered this Letter on November 19th, 2007, sending his{*her*} answer to the prince of Jordan Ghazi bin Mohamed bin Your - lal. The pope expresses all his gratitude in front of this "gesture", and asserts being available to receive prince Ghazi and a delegation of the signers of the Letter.

Benoît XVI sees in the Letter 138 " a common bottom " which urges Christians and Moslems to base the dialogue around four points:

- An actual respect for the dignity of every person,

- A knowledge objectivizes of the religion of the other one,

- The division{*sharing*} of the religious experience{*experiment*},

- A common commitment to promote a respect and a mutual acceptance among the youngest generations.

He insists on an ethics to be together promoted: « the life of every human being is crowned, for the Christians as for the Moslems. There is numerous things to be together made in the service of the fundamental moral values ».

The pope also declares: « without ignoring or minimizing our differences between Christians and Moslems, we can, and even we have to look what unites us: the faith in a single God, a friendly Creator and universal Judge who, at the end of times, will look at every person according to its actions ». In this statement{*declaration*} is the foundation of a possible theological dialogue between Christians and Moslems. We know that God's uniqueness, faith in the Last Judgment, the action as the measure of the human merit are the dogmae the main things which make the heart of the Islamic faith.

Benoît XVI underlines finally the attention given in the " Letter 138 » to the double command of the love, as in echo in its encyclique Deus caritas is.

In conclusion

No doubt that this "Open letter" establishes{*constitutes*} a beacon which will allow to advance{*move*} on the road of the meeting and some dialogue all around the world.

Actually, a delegation of the signers of this Letter was received in Vatican in April, 2008. The creation of a " catholic-Moslem forum " followed itself the first session of which will take place at the beginning of next November.

Let us notice however that if this Letter was received in the Christian world, the press macaw-bomusulmane was more than discreet. In France, our Moslem interlocutors did not feel concerned by the Jordanian initiative.

Question: in the continuation of all this, we can wonder where to place the difference between Moslem faith and Christian faith?

In Islam as in Christianity, an explicit declaration of principles characterizes the islamo-Christian difference. In a case as in the other one, this declaration of principles has the same literary structure, as analyze rhetoric indicate{*appoint*} under the term of an additional symmetry.

1 - The shahâda

This declaration of principles is the indispensable condition to be Moslem. She{*it*} is so formulated:

A) I show that there is no divinity otherwise God

B) And I show that Mohammed is the messenger of God.

According to this statement, the Moslem defines himself as witness of the absolute divine uniqueness. Mohammed is only the transmitter of the Koranic message considered as God's word.

2 - The gospel of Jean 17,3

This gospel contains a verse which expresses the Christian faith, formulated, too, in term of an additional symmetry

A) The eternal life, it is to know you, you, the only true God

B) And to know the one that you sent, Jesus Christ.

According to this statement, the Christian enters the knowledge of God which is eternal life from here low, grace to the Christ. In his speech in Casablanca, the pope Jean-Paul II so clarifies this statement: « the loyalty also requires{*demands*} that we recognize and respect our differences. The most fundamental are obviously the glance which we concern the person and Jesus de Na-zareth's work. You know that, for the Christians, this Jesus makes them enter an intimate knowledge of the mystery of God and in a filial religious community in its gifts{*donations*}, so that they recognize him{*it*} and proclaim him Lord and Rescuer ".

We can conclude that from it the difference between Moslem faith and Christian faith concerns the status granted{*tuned*} to the Messenger of God and the relation which it establishes between God and the believer. As a result the way the Christians and the Moslems speak about God is very different. I send back{*dismiss*} to you here to the recent note of the doctrinal Committee{*Commission*} signed by Mgr. Pierre-Marie Carré. An Imam expresses him{*it*} in these tarnished: « for us, Moslems, the birth of Jesus is a very important event which is repeatedly underlined in the Koran. We have a big respect for Jesus, but we do not celebrate his{*her;its*} birth, in the same way as we do not celebrate that of Mahomet. For us, Jesus and Mahomet has the same status, it is two big seers who revealed the word of Allah ».

We touch here what makes the peculiarity of the Moslem faith and the Christian faith. In Islam, we could say, it is the divine Message which counts, and not the messenger; on the other hand, in Christianity, the divine message is identical to the Messenger.

Chrétien and Moslems doubtless have many things to be said himself on this chapter which concerns the prophétologie and the Christology.

Roger MICHEL

ISTR of Marseille Rédemptoriste-

Forum Islamo-Chrétien

Rome, November 4-5-6th, 2008.

On Thursday, November 13th, 2008 by G.Verbist, mafr. <http://www.lavigerie.be/spip.php?auteur3>

October 11th, 2007, since Amman (Jordan),

138 theologians and religious Moslems sent

A LETTER to the pope Benoît XVI and

To around thirty the other leaders of Churches and Christian communities of the world.

It was a CALL{*APPEAL*} to the DIALOGUE.

Reactions to this letter of Churches and Christian communities

1/Pisai of Rome told immediately « to be struck by the width of the horizons of the text and by the fundamental character of the comment: God and the man ».

2/During the interreligious MEETING (organized by Saint Egidio) in Naples 21, 22,23 in October, 2007, the present Christian responsibles studied the possibility of an answer common to this letter.

3/On November 19th, 2007 the Pope answered by inviting a delegation to come to meet him{*it*} in Rome and for a working meeting with the papal council for the interreligious dialogue.

4/In February, 2008 the oecumenical council of the Churches of Geneva (COE who collects 349 Churches of 110 countries) drafted an answer « to Learn together to investigate the love ».

5/In April, 2008, the orthodox patriarch Alexis of Moscow answers literally. « The Christians and the Moslems have many common objectives and we can unite our efforts to reach{*affect*} them … They call back{*remind*} the humanity God's presence and spiritual dimension of the man and the universe … »

6/There was a meeting in July, 2008 in Yale (USA) steered by the theologian protesting Miroslav Volf.

7/The Conference of Madrid on the dialogue between religions from 16 till 18 July, an initiative of the world Moslem League.

8/A Conference from 12 till 15 October 2008 to Cambridge ( United Kingdom) at the invitation of the Dr. William Rouvan (anglican).

9/The COE, the world evangelic Alliance and the Roman Roman Catholic Church, organized a colloquium from 18 till 20 October 2008 to Chavannes-de-Bogis ( Geneva-Switzerland). The purpose: envisage means to define a Christian theological conception of the dialogue with the Islam and to determine what are the theological subjects relating to the Christian identity towards the Islam.

10/Islamo-Christian conference held Malines-Bruxelles from 20 till 23 October 2008. Subject: be European and religious citizens: Christians and Moslems as partners in the European companies{*societies*}. Final common statement{*declaration*}: Christians and Moslems recognize « levies to be worked hand in hand with the State to which we belong according to the most appropriate modalities ». They say themselves convinced that monastic communities and the State have to build together the common good ».

The number of meetings organized by the Christians, but each from his part (COE, the KEK, the Catholics, the Anglicans, etc.) Which dispersal! A single meeting organized by the very Moslems, in Madrid, in July, 2008.

The FORUM Catholico-Musulman, in Rome,

November 4-5-6th, 2008.

Subject: « God's Amur and charity »

This Forum was create by the papal council for the interreligious Dialogue and by the Moslem authorities, following the letter of 138 personalities of the Islam. The subject was chosen by both delegations.

Place: Gregorian papal University of Rome.

Participants: 29 representatives of every religion.

Delegations:

Among the Catholics: the cardinal Jean-Louis Tauran ( papal president of council ); the father Miguel Ayuso (director of the PISAI); father Félix Körner (Univ. Gregorian); two white fathers: father Jean-Marie Gaudeul (Paris) and father Richard Nyombi ( Uganda); father Christian Troll, sj.; father Samir Khalil, sj. (Lebanon); a Chaldean bishop of Iraq; the vicar apostolic of Saudi Arabia, three women, and the others...

Father Jean-Marie Gaudeul and Father Richard Nnyombi

Among the Moslems: Mustafa Ceric, big mufti of Bosnia-Herzegovina; English Abdal Murad Winter; Libyan Aref Ali Nayed; the Turkish Ibrahim Kalin; professor Seyyed Hossein Nasr, Shiite (Washington); the ayatollah Shiite Seyyed Mostafa Damad (Teheran, Iran); Tariq Ramadan, intellectual (Switzerland){*(Swiss)*}; two Moslem women and the others...

Program:

· 4: proposed by the Moslems: theological and spiritual Foundations.

· 5: proposed by the catholic part{*party*}: the human dignity and the mutual respect.

· 6: audience at the pope; big public colloquium; common statement{*declaration*}.

The rule{*ruler*} of the silence, imposed by the cardinal Jean-Louis Tauran on all the participants for all week was really respected.

The catholic part{*party*} opened the session: presentation of the spiritual foundations of the love of God and the fellow man for the Christians, by Luis Ferrer, sj. Of the Moslem side, it is the doctor Aref Ali Nayed (Libyan, the former{*ancient*} Prof. of the PISAI) who spoke in the name of the Moslems. Then there was a dialogue.

All the speakers agreed to recognize the exceptional seriousness of the debates. “ We observed well a true convergence between us on the relations between faith and reason ” (Seyyed Hossein Nasr). “ There was a true listening. We spoke to each other openly{*frankly*}, with charity, or, as we say, mercy. ” (A Moslem)

The points which irritate

The question was put by the lack of freedoms of religion in Arabic world. The intervention of the archbishop of Alep in Syria was very hard.

From their part, the Moslems evoked their difficulty with a Christian proselytism considered too aggressive.

The freedom of religion

One of the main knots in the relations today between Catholics and Moslems is it. The Pope called back{*reminded*} the "golden rule" in the Koran: “ do not make to the other one it you would not want that we made you ”. Benoît XVI so reflects the concerns{*preoccupations*} of the Church towards his{*her*} minorities in Moslem world.

Both religions have no same report in the modernity, said Seyyed Hossein Nasr. ” We cannot authorize an aggressive proselytism in our regions, which is going to destroy{*annul*} our faith in the name of the freedom ” answered the Pope Seyyed Nasr. The big mufti of Bosnia-Herzegovina spoke in painful terms of the extermination of a part{*party*} of his{*her*} people (by Christian Serbs!)

The freedom of cult

A point discussed until the last minute. Thanks to the mufti of Bosnia, which explained that it was also necessary to make him{*it*} for the Moslems who live in Europe, the Catholics were proved.

Talk about Benoît XVI (extracts)

“ God's name can be only a name of peace and brotherhood, justice and love. We have to show, with our own words and above all by our actions, that the message of our religions is infallibly a message of harmony and mutual understanding. It is essential that we did him{*it*} because should the opposite occur, we shall reduce not only the credibility and the efficiency of our dialogue, but also our religions. ”

“ The subject of the Forum ’ The love for God, the love for his{*her*} fellow man ’ underline all the more the theological and spiritual foundations of a central education in our respective religions. ”

“ God calls us to help the victims of the disease, the famine, the poverty, the injustice and the violence. ”

“ We should cooperate within the framework of the respect for the human dignity and of its fundamental rights, especially since our anthropological visions and our theologies justify him{*it*} under various forms let us work together at the defence and the promotion of the moral values which are a part of our common inheritance. ”

“ Let us join our efforts to surmount all our misunderstandings and our discords. We have to decide to surmount the past prejudices and to correct the perception, often deformed, of others, susceptible to engender even today difficulties in our reports{*connections*}. Let us work together to educate all the persons, especially the young people, to build a common future. ”

Final statement{*declaration*} (text synthesis)

1 - For the Christians, the source and the example of the love d God and of the fellow man is the love of the Christ for his Father, for the humanity and for every person.

For the Moslems, the love is a power timeless transcendante which drives{*guides*} and transforms mutually the human glance.

2 - The human life must be protected and honored in all its stages.

3 - The person is entitled to a full gratitude{*recognition*} of its identity and its freedom, on behalf of communities and governments, rested{*supported*} by a civil legislation.

4 - The commitment to guarantee the human dignity on a base of equality to the men{*people*} and to the women.

5 - The right to practise its religion in private and in public.

6 - The religious minorities are entitled to places of cult and their symbols do not have to be the object of mockery.

7 - Necessity of a spirituality fed by the prayer.

8 - No religion and no his{*her*} followers can be excluded from the company{*society*}.

10 - Promote an exact information about the religion of the other one.

11 - Give up any oppression, aggressive violence, any terrorism (specially committed in the name of the religion).

12 - Work on an ethical system and work together to relieve the suffering of those who are hungry.

13 - Required to form the young people in their own religious traditions and on the other cultures and the religions.

14-15 - Establish a permanent catholico-Moslem committee. A second forum will take place in 2010 in a country with Moslem majority.

* * * * * *

ALL THE PARTICIPANTS tried{*felt*} of the gratitude to God for the gift{*donation*} of this time together and for their enriching exchange.

“ On the bottom, no novelty. We tried to see concretely how the world needs the monk in a deconsecrated company{*society*}, to weave the social peace. ”

FILE - December, 2008

For the GROUP MEET, < http: // www.lavigerie.org / fr / contained / bdia.html >

By G.Verbist, mafr.

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Statement{*Declaration*} of the Executive committee of “ Religions for the Peace ”

On the letter of 138 Moslem responsibles on October 11th, 2007

Alexandria ¦ December 6th, 2007

Executive committee of “ Religions for the Peace ”, gathered{*reunited*} in Alexandria on December 5th and 6th, 2007, congratulates itself on the open letter to the Christian responsibles entitled “ A common word between you and us ” which was published on October 11th under the signature of 138 Moslem responsibles. This letter arrives at a crucial moment of the islamo-Christian relations and testifies of a positive and constructive spirit.

Executive committee notices that the signers of the letter represent all the regions of the world and all the main traditions existing in the Islam. Among them are many high-level responsibles and of recognized intellectuals. They give together a precious luck{*chance*} to deepen{*fathom*} the understanding between the Christians and the Moslems.

Executive committee also congratulates itself on numerous positive reactions to this letter comings of different Christian responsibles, oecumenical institutions and establishments of Christian theology.

Their answers demonstrate that she{*it*} made progress the dialogue, and this should continue thanks to the pursuit of the study of the letter, the answers which were made for him{*her*} and of the central pit{*core*} of his{*her*} contents, God's love and the charity. We have the hope that these reflections will also drive to common expressions of service in the humanity.

The letter of the Moslem responsibles is of theological nature. She{*it*} reviews the holy Writings of the Islam and the Christianity to highlight the resemblances in the understanding of the love of God and the charity. These convictions are at the origin of values profoundly steady and widely spread in many of the other big religious traditions: the duty to take care of all and to work in the peace, in has justice, in the righteousness and in the environmental protection. That our religions remain really different do not prevent that they can and have to meet and cooperate on the basis of this convergent moral commitment.

The interreligious dialogue progresses when us, men{*people*} of religion, become aware of values and of commitments which are common to us. Simultaneously, the dialogue also has to take considering an opened and honest way the points on which we do not agree and even those who can be the cause of conflicts between us. When we study these questions, we have to understand{*include*} also how and why the religions can be wrongly used to feed the conflicts and even the violence. We undertake to take clearly position against such a custom{*usage*} misdirected by our own religious tradition.

Aware{*Conscious*} of the fact that the call{*appeal*} to the dialogue contained in the letter addresses at first the Christian and Moslem responsibles, the Executive committee of “ Religions for the Peace ” proposes as being able to facilitate the processes, based on this letter and the reactions which she{*it*} provoked, susceptible to make the dialogue progress and the concerted action.

The Executive committee also encourages the Moslem and Christian responsibles to see to it that the letter is carried{*worn*} in the knowledge of the believers{*regular customers*} in churches and mosques of the whole world.

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Reaction of WCRP to the appeal of king of Saudi Arabia, in the interreligious dialogue < http: // www.religionspourlapaix.org / modules.php? Op=modload*name=News*file=article*sid=3 97*mode=thread*order=0*thold=0 >

Press release

Contact:

Mr. Andrea Louie, Religions for Peace

New York, the USA

Such: +1 ) 212-687-2163

alouie@wcrp.org *-

Responsibles for various religions greet the call{*appeal*} to the interreligious dialogue thrown{*launched*} by king of Saudi Arabia

- A striking call{*appeal*} which contributes to make progress the pluri-religious cooperation with the aim of the peace in the Middle East and all over the world.-

( New York, in March 26th, 2008) responsibles for different religions gathered{*reunited*} within Religions for the Peace, the widest pluri-religious assembling of the world and the most representative, greeted the powerful call{*appeal*} to the dialogue between Moslems, Chrétien and Jews thrown{*launched*} by king Abdullah of Saudi Arabia today. This call{*appeal*} is all the more remarkable as Saudi Arabia does not maintain diplomatic relations with Israel.

The call{*appeal*} of king follows upon its historic meeting with the pope Benoît XVI in November, 2007, recognized by Vatican as a progress in the way of a wide discussion about the necessity of a pluri-religious and pluri-cultural dialogue “ for the promotion of the peace, the justice and the moral and spiritual values ”. King Abdullah clarified that his call{*appeal*} to the dialogue extended in the whole world.

The Dr. William F. Vendley, General Secretary of Religions for the Peace declared: “ the pluri-religious cooperation is one of the keys of the construction of the peace in the Middle East and in the world. It is tragic that the political initiatives often closed the door in the positive role which the cooperation between the religions can play for the construction of the peace. King Abdullah opens this door. ”

Saudi Arabia supplied a contribution important for the direction{*management*} of Religions for the Peace in the person of the former{*ancient*} two General Secretaries of the world Islamic League, the Dr. Ahmed Mohammed Ali and the Dr. Abdullah bin Omar Nasseef. This one is one of the honorary presidents of Religions for the Peace. S E. the Sheik Nasser Almutawa Alotaibi, CEO of the group Samama is one of the international trustees of Religions for the Peace.

Rév. Léonide Kishkovsky, moderator of Religions for the Peace, made observe that the call{*appeal*} to the dialogue and to the cooperation of king of Arabia based itself on widely admitted principles which allowed believers' communities to obtain tangible results of solution of the conflicts and the development. “ An authentic pluri-religious cooperation requires participants that they recognize honestly their religious differences and that they undertake to collaborate on the basis of shared moral concerns{*preoccupations*}. The respect for these principles returned Religions for the Peace capable of facing directly the conflict and the misery while developing the confidence between believers' different communities. ”

The Great rabbin David Rosen, the world member of council of Religions for the Peace and the president of the international Jewish Committee for the interreligious consultations, declared: “ the meaning of the call{*appeal*} to the multi-religious dialogue thrown{*launched*} by king Abdullah cannot be overestimated. Such a dialogue could have an impact of a big reach in the region of the Middle East by helping the religions to undertake in the construction of the peace. ”

S E. the Dr. Mustafa Ceric, Big Mufti of Bosnia Herzegovina and the world member of council of Religions for the Peace joined its voice{*vote*} to that of the other religious responsibles by greeting the call{*appeal*} of King to the dialogue. “ Too much of us, he said, know only too much the pains, the sufferings and the devastations which the war and the conflicts impose to the innocents. That us, believers, collaborate for the peace. ”

Religions for the Peace work since 1970 on the pluri-religious cooperation with the aim of the peace. In December, his{*her*} responsibles in the Middle East threw{*cast*} the bases of a council of religious Responsibles for the Middle East of Religions for the Peace and for the interreligious council of Palestine. Religions for the Peace is present in Israel through the Israeli interreligious council of coordination.

Passed on on March, 29, on 2008

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The intermonk seen by the GIP 93

The religion is not the faith of a clan.

The religion is not the illusion of the weak.

The religion is not the imagination of the powerful.

As a guard waits for the dawn Philippe Leclercq L' HARMATTAN

The religion is in interface enter the " world of the man » and " God's world ».

To see there « the thing{*matter*} of the man », we could consider our earth{*ground*} as crossing horizontally by a series of superimposed parallels which would bound symbolically each of the religions of our world. The religions would be as human conglomerates which would mark their difference, would claim their identity, would impose their sights in a unambiguous, diverse way, otherwise even competitive and conflicting.

To see " God's work " there, we could consider our planet as crossing vertically by a unique{*only*} reference meridian which would decide in the daytime of the night. On the brilliant face of the earth{*ground*} lit{*enlightened*} by the sun, the believers{*regular customers*} of every religion would live their report to God in the dynamism of an always new future. The interreligious borders, marked by the parallels{*parallel lines*}, would be then relative with regard to this dynamics founder, creator and unifiante. But at night of the other dark face of our humanity, the members of every religion would live their faith firstly in the fear and the greediness. By living secretly this fear in themselves, they would reduce God to the compensation worshipped by their abyss, and the religion, to the certainties indispensable to their imbalance of life. Then the God of the other one can only carry{*wear*} shade, and the practice of the other one can only be threatening. The risk is big to make of God an idol, of the religion, a sect, the believer, the slave, and of every man, an enemy.

The GIP 93 gathers{*reunites*} persons who learn to live together and in their variety this relation in the foundation, in a intimate and existential way, according to the appropriate{*clean*} progress of each. All the flowers have their place in the sun. The daisy is worth a lily. The dandelion is worth a rose. It is not question of big or small, of checks or bad. Each sings in its appropriate{*clean*} register the big symphony of the world loved by God. We think that when it is about the fundamental report of each to God, the truth is not unambiguous but becomes on the contrary the appropriate{*clean*} good of each. The religion becomes this secret place of the division{*sharing*} of the life of each with God.

Naturally there are religious families. The members of the GIP learn to know and to recognize in families. Every family is different and it is the good. Every family has its place in the sun. But every family is also called to become aware that it is not the whole of the humanity.

That is why the inter-religious meeting is a school of humility, for the persons as for their communities. Because it is not a question of levelling everything, of saying that everything equals, to think that each says the same thing{*matter*}, to claim that everything is exchangeable, that each should lose the own identity to merge in a big everything. But it is not either a question of saying or of thinking that there is only a single religion which is true and what all the others make a mistake. We think that the syncretism as the ideological imperialism represent two forms of violence and more fundamentally still, two forms of lie.

The life of the group aims at the unity, but not at the uniformity. The peace does not come from the neglect or from the ignorance of the differences, but on the contrary, from the knowledge and from the acceptance of the differences. The effort which is to be made turns in the opposite sense{*direction*} of the spontaneous movement. Because it is about a work of self-control, rather than about a work of mastery of the other one or about outside things. But this work is essential because the will for power directed to the mastery of the other one is strictly contrary to any authentic religious step{*method*}.

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Food crisis and energetique:

Challenges to fight the pauvrete and protect the planete

July 11th, 2008

Us, members of World council of Religions for the Peace, invited on the occasion of the G8 summit held in Japan, expect from this Summit that he answers the main challenges which the Men{*People*} have to face.

As religious leaders, we are particularly concerned by the current food{*dietary*} crisis. We are regrettably aware{*conscious*} that this crisis gets{*touches*} essentially the poorest and the most vulnerable. Each of our religions re-knows about its own way inviolable dignity of every person, and obliges us to show solidarity with the victims of this food{*dietary*} scarcity.

We notice that the excesses of food intended for the consumption reached{*affected*} 20 billions dollars, and that the wasted quantity returns about 100 billions dollars in a single country. 30 billions dollars are necessary to face the current food{*dietary*} crisis which gets{*touches*} more than 862 million persons in the world. The planet has the capacity to feed the whole world population, it is thus an imperative morale to act quickly.

We are convinced that the food security is a fundamental element to reach{*affect*} the Objectives of the Millennium for the Development.

Furthermore, we notice numerous links existing between the energy and the food{*dietary*} scarcities. The use of the food to create biofuels profoundly contributed to the current scarcities, and the energy costs dug the ditch between the rich and the poor men.

Consequently, we call the governments, the intergovernmental bodies and the world of the company to act quickly to resolve this food{*dietary*} crisis.

Being given the urgency to act, Religions for the Peace calls up has:

· An immediate contribution to cover the 30 billions of necessary Dollars to protect from the food to 862 million persons in the world.

· Reconsider farm subsidies in the rich countries to avoid the dumping, strongly harmful to the zones of productions of developing countries.

· urgent partnerships to develop innovative methods allowing to increase the production of food in the poor countries, while maintaining the biovariety.

· Increase the production of bio-fuel oil without creating of conflicts with the food{*dietary*} production to assure{*insure*} an energy autosufficiency and of the work in the poor countries.

· Take measures to reduce the excessive wasting of food in the rich countries.

Every man, woman and child needs food to survive.

Our religions call us to unite us to work together to terminate this food{*dietary*} crisis. Let us build together a durable system in which every community has an assured{*insured*} food security.

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EDITORIAL < http: // www.religionspourlapaix.org / modules.php? Op=modload*name=News*file=article*sid=3 83*mode=thread*order=0*thold=0 >

Published on Fév 02, 2008 - 11:55 PM

of Ghaleb Bencheikh

" Within the framework of the CMRP, with humility and constancy, to educate the human soul... "

A big number of men{*people*} and women of willingness, been in love justice and peace, is involved in the sphere of influence of the interreligious dialogue and that of the cultures. Animated{*stimulated*} the best intentions, they have the firm conviction that it is necessary to make everything to twist the neck in the huntinctonienne thesis. They are convinced that they cannot be resolved in the theory of the shock of civilizations.

So they implement{*operate*} everything to promote the dialogue of the cultures and the meeting of civilizations. Simply we were afraid that, however sincere she{*it*} is, this step{*method*} cannot accredit a contrario what she wants to assail. We cannot, conceptually speaking, refute on one side the confrontation of civilizations and call up the other one to their meeting.

In the sense that civilizations and cultures contain alive, complex, dissimilar, mutant human mosaics and are not monolithic homogeneous blocks institutionalized with unambiguous thoughts. They do not embody condensed and coherent historic agents. They do not establish{*constitute*}, either, compact entities with official foreign policies and diplomacies contracting alliances. Patchworks of the peoples in constant evolution, civilizations have no pyramidal structure and no slightest centralized organization. Finally, we would gain{*win*} to know how to go out of the reducing essentialisme which nobody attaches to civilizations.

These never say "I". On the contrary, for many objective reasons, and the others subjective, recovering from the search{*research*} on behalf of legitimacy and of mystery which conceals the other one, with all that it contains as ambivalent attitude in front of the otherness, the antithétiques couples "fascination / aversion" and "charm / hostility" exercise simultaneously and naturally in every camp, for some and for the others. Moreover, generally, the most taken clashes are those who set the most close neighbours.

Really, the line of fracture passes between those who promote the human dignity and those who disdain the life whatever latitude it is. Of any times, the criterion discriminating in reports{*connections*} between beings distinguishes the opening and the care of the intolerance and the refusal{*discharge*} within the same civilisationnelle area.

We try within the framework of the world Conference of the religions for the peace, with humility but constancy, to educate the human soul so that she{*it*} is susceptible in the ethical education that the big religious traditions of the humanity conceal in profusion. Watchfully and difference, espéronsle, we shall watch that our spiritual patrimonies are not distorted{*altered*} nor warped. They will live so many references for the ressourcement and the moral rise in a humanist culture of love, justice and peace.

The President of the CMRP

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Final statement{*declaration*} of the world conference for the dialogue of Madrid 2008

STATEMENT of MADRID PUBLIÉE by

The WORLD CONFERENCE ON THE DIALOGUE

Organized by

THE WORLD ISLAMIC LEAGUE in MADRID

UNDER THE AEGIS OF the SERVANT of TWO HOLY MOSQUES

KING ABDALLAH BIN ABDULAZIZ AL SAOUD

July 16-18th, 2008

The participants at the World Conference on the Dialogue organized by the World Islamic League in Madrid (Spain) du16 on July 18th, 2008 (13 in 15/7/1429 H), followers of the religions and the recognized world cultures, the thinkers and the researchers express their high consideration to the Servant of Two Holy Mosques, king Abdullah Bin Abdulaziz to have sponsored this Conference and have inaugurated it, as well as for the short speech which he{*it*} sent them, short speech which they adopt, as fundamental instrument among the instruments of the Conference.

Expressing their high consideration in his majesty Juan Carlos, king of Spain for its participation at this conference, and to have pronounced an important directive short speech of welcome; quite as to Mr. José Luis Rodriguez Zapatero, Prime Minister of Spain for its participation in the opening session of the Conference and for its efforts relative to the dialogue between civilizations; finally they expressed their high consideration to the Spanish government to have allowed the organization of this Conference in Spain, country which benefits from a historic inheritance generated by the coexistence between various religions, inheritance which widely contributed to the development the human civilization.

Remembering itself the objectives of the pact of the United Nations which calls to spread{*display*} common efforts to firm up the international relations in the search{*research*} for the ideal company{*society*} for the men{*people*} and to deepen{*fathom*} the dialogue in the grounds as being the method civilized by cooperation.

Remembering itself the statement{*declaration*} of the General assembly of the United Nations of 1994 which calls up to the tolerance and to the distribution{*broadcasting*} of the culture of the peace and which made of year 1995 the year of the tolerance, and of year 2001 the year of the dialogue between civilizations.

The participants expressed their satisfaction as for the contents of « the Call{*Appeal*} of Mecca », document published by the World Islamic Congress for the Dialogue, to which invited the Servant of Two Holy Mosques, king Abdallah Bin Abdelaziz, and which the World Islamic League organized in June, 2008.

Leaving the unique{*only*} position taken by the followers of the religions and the recognized cultures which asserts the importance of the dialogue and the fact of him the ideal way to allow the agreement, the cooperation and the relations between the men{*people*} to realize a peaceful coexistence between nations.

They proclaim the following principles:

1. The uniqueness of the origin of the men{*people*} and their equality in the dignity in spite of the differences of colours, ethnic groups and cultures.

2. The humanity divides in two categories of persons: one, who likes the good and the justice, the other who tends for the evil. However, by means of God and continuous efforts, he{*it*} becomes possible for the man to fight{*dispute*} the evil as well as his{*its*} causes.

3. The variety of the cultures and the civilizations in this world is one of God's miracles and a means of progress and prosperity for the humanity.

4. The religions aim at ordering the men{*people*} to obey their Creator, to concretize the happiness, the justice, the safety{*security*} and the peace for the whole humanity. They aim at strengthening the means of the agreement and the coexistence between the peoples in spite of their differences of previous history, colours and languages. They call to the distribution of the virtue with wisdom and benevolence and throw back{*reject*} the extremism, the sectarianism and the terrorism.

5. Incite deeply to the respect for the religions and for their symbols to fight against any forms of belittlement.

6. The respect for the integrity of the man and for its rights, the conservation of the peace, the respect for the commitments, the right of the peoples for the safety{*security*}, for the freedom, and for the self-determination are all essential elements in the establishment of good relations between the peoples; as far as these points establish{*constitute*} is the main objective of any religions and the other recognized cultures.

7. The importance of the religion and the virtuous values and the return of the men{*people*} towards their Creator in the crime prevention, the corruption, the stunning and the terrorism. His{*her;its*} importance also in the cohesion of the family and the protection of the companies{*societies*} of any abnormalities.

8. The family is the base of the company{*society*} and establish{*constitute*} his{*her;its*} angular stone. Its protection and its conservation of the dislocations are the foundations of any sure and stable company{*society*}.

9. The dialogue is a necessity and it counts among the most effective means to allow the men{*people*} to get acquainted enter they to reach{*affect*} the truth which contributes to the happiness of the men{*people*}.

10. The conservation of the environment and the nature, their protection against the dangers of the pollution and the environmental risks, establish{*constitute*} a fundamental objective common to the religions and to the cultures.

To realize, by the dialogue, the principles mentioned above, the Conference reviewed the walking of the dialogue and the obstacles which he{*it*} faces. Remembering itself the disasters which the humanity bore in the XXth century, she{*it*} is conscious that the terrorism is one of the most striking obstacles on the way of the dialogue and the coexistence. It is the world phenomenon which requires an organized and coordinated international effort. It is necessary to face this plague with seriousness, responsibility and equity. It is necessary to work on the fight against the terrorism under all its forms, under all its aspects, to treat{*handle*} its roots and its causes so that are brought the justice and the stability in the world.

Consequently the Conference considers that it is absolutely necessary: 1. Fight against the theories which consider inevitable the shock of civilizations and cultures, to warn against the danger of the partners who try to amplify the discords and to annihilate the peace and the coexistence.

2. Strengthen the common human values, cooperate to spread{*diffuse*} them within the human companies{*societies*} and treat{*handle*} problems which put obstacle to these actions.

3. Spread{*diffuse*} the culture of the tolerance and the mutual understanding by the dialogue so that it becomes a frame for the international relations through the organization of conferences and colloquiums and by the development of the programs relative to the culture, to the education and to the information helping in the realization of this project.

4. To agree on the rules of the dialogue between the followers of the religions and the cultures allowing by it to define the values and the moral principles which represent a denominator common to the followers of the religions and the cultures to strengthen the stability and realize the prosperity of the human race.

5. Work on the appearance of a document published by the official and popular international organizations, which promulgates that the infringement on the religions and on their symbols establishes{*constitutes*} a crime liable to penalties.

To realize the objectives to which the conference aspires, the participants agreed to use{*to wear out*} average following ones:

1. Create a workgroup to study the problems which hinder the dialogue and put obstacle his{*its*} succeeding in the expected results. Realize a study which includes solutions to resolve these problems.

2. Assure{*insure*} the cooperation between the religious, cultural, educational and media bodies to anchor the noble moral values, to encourage the good social relations, to oppose to the debauchery, the degradation of the customs, the dislocation of the family and quite other shape that the vice can set.

3. Organize meetings and common symposia, lead studies and elaborate programs of information, have appeal to the Internet network and to the various media to spread{*diffuse*} the culture of the dialogue, the mutual understanding and the peaceful coexistence.

4. Include the questions of the dialogue between the followers of the religions, the cultures and the civilizations in program of action for the youth, the information, the culture and the education.

5. Invite the General assembly of United Nations to confirm the conclusions of this Conference and to exploit{*run*} them to promote the dialogue between the followers of the religions, the civilizations and the cultures by means of the meeting of a special session on the dialogue. The participants at the Conference wish that the Servant of Two Holy Mosques saw to it that this session meets at the first opportunity offered. They would be happy to participate in it by sending a delegation representing them and which{*who*} would be chosen by the World Islamic League.

According to the principles and to the notions on which agreed the participants, these last ones insist on the imperative that the dialogue remains friendly opened.

The participants expressed their thanking and their consideration to the World Islamic League as well as to the various services which contributed to the organization of the Conference. They rented{*praised*} the League for its efforts in the field of the dialogue and of the cooperation between the peoples and the nations, and emitted{*uttered*} the hope to see coming true the objectives common to which the humanity aspires.

Published in Madrid on July 18th, 2008.

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The big Mufti of Syria invites Benoît XVI in its country

On the occasion of the jubilee year dedicated to saint Paul

DAMASCUS, Thursday, July 31st, 2008 (ZENIT.org) - The big Mufti of Syria, Ahmad Badr El Din El Hassoun, invited Benoît XVI to make in Syria on the occasion of the Year Saint Paul.

During a meeting in Damascus with a journalistic group participating in a visit organized by the Opera Romana Pellegrinaggi on the steps of holy Paul, the highest Sunni authority of Syria boosted{*relaunched*} the dialogue between Christians and Moslems for the peace in the world.

« What I would want to say to the Holy Father, it is that at the moment Damascus is the capital of the Arabic culture and at the same time the capital of the Year Saint Paul », opened by Benoît XVI on June 28th, 2008 to celebrate the bimillénaire of the birth of Paul de Tarse.

It is indeed on the road of Damascus that saint Paul, until then wild persecutor of the Christians, is converted, having received a vision of Jesus which says to him{*her*}: « I am a Jesus whom you persecute ».

« I would be so happy if the Holy Father accepted our invitation to visit Syria this year », declared the big Mufti.

This one also expressed the wish to be able to meet the pope in private in Rome to prepare this visit.

Ahmad Badr El Din El Hassoun added that he would like he could repeat personally to the pope what he said on January 15th of this year in Strasbourg, in the presence of the European Members of Parliament.

He had spoken about the necessity of a fertile intercultural dialogue for a peaceful coexistence between the peoples, from the common foundations of the different religions, because « the culture of the spirit, that it is Christian or Moslem, gives to the humanity its moral dimension ».

He{*It*} then expressed the wish that « Vatican can participate to plant the flower of the peace in the Middle East ».

The big Mufti then joked to try to take the drama out of the violent criticisms aroused by the speech held by the pope the University of Ratisbonne in September, 2006.

« We quarrel with his wife but the love increases{*grows*}, he commented. At the bottom{*really*}, between monks, intellectuals, there is no quarrel but no dialogue and a discussion. And I wish that the Holy Father has a fundamental role in the world peace ».

The big Mufti then called back{*reminded*} the strong call{*appeal*} of Jean-Paul II not to build walls but bridges of dialogue, in reference to the wall of division wanted by Israel.

« Vatican had a fundamental role in the fall of the Berlin Wall - he pursued - and I hope that he can play a similar role in the destruction of the wall which we are building in the earth{*ground*} of the peace ».

Mirko Testa

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Analysis of the Letter 138 by Maurice Borrmans

It is under this title that 138 representatives of the contemporary Islam, collected within the framework of the Jordanian Academy of ‘ Ammân for the Searches{*Researches*} relative to the Islamic Civilization, sent, on October 13th, 2007, a "Open letter" to the religious leaders of the different Christian communities of the whole world, on the occasion of the Holiday of the Break of the Fast of Ramadân and the first anniversary{*birthday*} of the "Open letter" of 38 " learned Moslems " to S.S. Benoît XVI. This title is excellently Koranic, because they are invited by their book crowned to say: « O Gens of the Book, come to a common word between us there and you » (3, 64). We know that following the theological conference of Ratisbonne of September 12th, 2006 and an inconvenient quotation of the Byzantine emperor Manuel II Paléologue, many Moslems had protested, serenely or violently, before being finally reassured on the intentions of Benoît XVI, proof was its visit made a success in Turkey at the end of November, 2006: the interreligious dialogue remains one of its priorities and it has still demonstrated the importance and the urgency by participating in Naples on the " Meeting of the Religions for the peace » organized, since Sat{*Based*} on 1986, by St Egidio's community. The "Open letter" of 38 " learned Moslems " of October 15th, 2006, which developed their reflection in eight important paragraphs, aroused many appreciations which we can find in The conference of Ratisbonne. Stakes and controversies of Jean Bollack, Christian Jambet and Abdelwahab Meddeb (Paris, Bayard, on 2007) and Dio salvi the ragione with the texts of Benedetto XVI and the reflections of Glucksman, Farouq, Nusseibeh, Spaemann and Weiler (Siena, Cantagalli, on 2007). The present " Letter 138 » thus wants the expression of a consensus widened as for the signers and a resumption of the one or other one of the essential passages of the " Letter 38 ». His{*her;its*} novelty lives{*lies*} in a redefining of the monotheism that assert, in varied forms, Moslem, Jewish and Christian, with for essential subject the same confession of the alive God, one and the unique{*only*}, within the framework of the double command of God's love and of next, dear{*expensive*} to the Judeo-Christian tradition. We would not know how to insist thus too much on « the spirit of opening » that this Letter represents for the islamo-Christian dialogue, and that is why it is advisable to understand{*include*} intelligently the content and to appreciate positively the assertions, not without wondering also about any of its silences as for Koranic verses which still make problem to the Christians.

Expression of a widened "consensus" (ijmâ ‘)

The signers of the "Letter", among 138, represent 43 nations, of Islamic tradition or western context: ' ulamâ ', muftî-, theologians, jurists, intellectuals, they belong mainly to the Sunni world, but we count representatives of the shî' isme as well as the other minority groups there. We know the importance that the expression of their "consensus" (ijmâ ‘), the third source of the orthodoxy after the very Koran and the Tradition ( Sunna) of the Seer has for the Moslems. All were sought by the Jordanian Academy Âl al-Bayt (people of the House of the Seer) for the searches{*researches*} on the Islamic civilization, which undertook since about twenty years, thanks to the interest that carried{*wore*} there the deceased king Husayn as well as his brother, prince Hasan, in numerous islamo-Christian colloquiums both with the Anglicans and with the orthodoxes, the Catholics and the luthériens. All were able to acquaint with the text and to bring it observations, suggestions and changes. Among the signers, we note more particularly, according to the spelling of the English version, the presence of the Algerian Mustafa Chérif, the former{*ancient*} Minister and the ambassador, who had the honor to be invited, on November 11th, 2006, at the table of Benoît XVI for an interview{*maintenance*} of the most true, and Bu Abd Allah Ghulam Allah, Minister of the Religious Business{*Cases*} in Algiers, the Turkish Ekmeleddin Ihsanoglu, General Secretary of the Organization of the Islamic Conference, the séoudien Abd Al-Aziz bin ‘ Uthman Al-Tweijiri, general manager of the ISESCO (Islamic Educational, Scientific and Cultural Organization), Lebanese Muhammad Al-Sammak, General Secretary of the National concil for the Dialogue Islamo-Chrétien, and Hisham Nashabeh, president of the Lebanese Association of the Maqâsid, the Syrian Shakir Al-Fahham, the president of the Academy of the Arabic Language, and Muhammad Sa‘ id Ramadan Al-Buti, dean of the faculty{*power*} of Sharî‘ has of Damascus, Egyptian ‘ Ali Jum‘ has, Big muftî of the Republic of Egypt, Ahmad Muhammad Al-Tayeb, president of the University of Al-Azhar, Hasan Hanafi, professor of philosophy at the University of Cairo, and ‘ Izz Al-Din Ibrahim, councillor with the Prime Minister of United Arab Emirates, of Libyan Aref Ali Nayed, former{*ancient*} professor in the PISAI of Rome and in the university of Kulua Lumpur, Malaysia, of Iranian-American Seyyed Hossein Nasr, professor in George Washington University, of the Bosnian Mustafa Cerish, the big mufti to Sarajevo, of the Moroccan Abdel-Kabeer al-Alawi Al-Madghari, the former{*ancient*} Minister of the Religious Business{*Cases*} in Rabat, and finally the Jordanian prince Ghazi bin Muhammad bin Talal, the president of the Academy of ‘ Ammân.

Structure of the " Letter 138 »

According to the French translation proposed by the Internet site of the Academy, 2 pages of introduction send back{*dismiss*} Moslems, Christians and Jews in their common monotheism. To the first ones, the Koran calls back{*reminds*}: « say: It is He God, the One, the Autosufficient{*Autoself-important*} » (112, 1-2) and « Remember yourself the name of your Lord, and bow tabattal ) of inclination towards Him » (73, 9). To the second, Jesus teaches: ' " listen to Israel, the Lord our God, the Lord, is One. You will love the Lord, your God, of all your heart, all your soul, all your intelligence and all your force ’. It is the first command there. The second is similar to him{*her*}: ‘ you will love your fellow man as yourself ’. There is no command bigger than those » (Mc 12, 29-31). This double command is, by the Letter, deducted from the verse already quoted but so developed: « O Gens of the Book, come to a common word between us there and you: that we like only God, without associating anything him{*her*}, and that among us nobody takes it the others as Lords except God. Then, if they turn the back, well, say: ‘ be witnesses that, yes, it is us who are the Subdued » (3, 64). Calling back while the Koran invites Muhammad and the Moslems in the dialogue as follows: « call to follow the Way of your Lord by the wisdom and the good exhortation, and discusses with them only the best way. It is your Lord who knows best the one who gets lost of His way, as He knows best those who are driven{*guided*} well » (16, 125), the Letter develops its sales leaflet in three sections.

The 1st section envisages " God's love " (hubb Allâh), at first in Islam ( 5 pages) then in the Bible ( 2 pages). Leaving the shahâda (testimony of faith) and by holding{*retaining*} only the 1st part{*party*}, the big shahâda, « there is a god only God », the text develops the monotheism ( tawhîd ) from one "to say" hadîth ) of Muhammad who asserts that « the best thing{*matter*} which we said, me and the seers who preceded me, is the word: ‘ there is a god only God, only Him, without partner, to Him the power ( mulk ) as well as praises her{*it*} hamd ), He{*It*} is powerful more than anything else », illustrating each of the assertions of this hadîth by numerous quotations of the Koran (33, 4; 2, 165; 39, 23; 67, 1; 29, 61-63; 14, 32-34; 1, 1-7; 19, 96; 2, 194-196; 9, 38-39; 64, 1; 64, 4; 64, 16; 6, 162-164; 3, 31; 73, 8), sometimes confirmed by other hadîth-. It is here necessary to indicate that the only Koranic verse where he{*it*} is question of " God's love " does not appear under the shape of a command, but much rather in a context of debate: « And there are people who adopt, except God, rivals, liking{*loving*} them as of God's love. Now those who believe are stronger in God's love » (2, 165). The Letter does not mention, for a very good reason, the verse where it is said that « God is going to make people come who He loves and who likes{*loves*} Him{*It*} » (5, 54), because he is spoken there at first about the denial of some, then about a community « modest to the believers and rough to the non-believers »! Both pages which deal with God's love in the Bible start again " Listening Israel » of Deutéronome (6, 4-5) such as Jesus Christ repeats him{*it*} in his education of both commands which make only one (Mt 22, 34-40; Mc 12, 28-31), evangelic echo of Dt 4, 29; 10, 122; 11, 13; 13, 3; 26, 26; 30, 2; 30, 6; 30, 10; and of Jos 22, 5, resumed by Mc 12, 32-33 and Lc 10, 27-28. The precise Letter, in Mt 22, 37 and in Mc 12, 30-34, as well as in Lc 10, 27-28, the respective senses{*directions*} of the Greek words "heart", "the soul", "the intelligence" and "the force". Any quotations or references which, in conclusion, would confirm the education of the higher quoted prophetic hadîth.

The 2nd section treats{*deals;handles*} with « the charity (or of the neighbour) » (hubb al-jâr) within 2 pages. In Islam, according to the prophetic hadîth, « Nobody of you is religious as long as he does not like for his brother (or his neighbour) what he likes for himself », where from the instigation on the " devotion (birr), [which] is to look of its good, some love which we carry{*wear*} him{*her*}, to the close relations, to the orphans, to the needy, to the travelers and to the beggars; the devotion, it also is to acquire{*to buy back*} the captives, to carry out the prayer, to release the charity, to remain faithful to its commitments, to show themselves patient in the adversity, in the misfortune and in front of danger. Some are the virtues which characterize the pious and sincere believers » (2, 177), devotion God of which is always the first and last witness (3, 92). Involving the Bible, the text sends back{*dismisses*} to Mt 22, 38-40 and to Mc 12, 31, whose detail is already given by Lévitique (19, 17-18). In conclusion, it is said that « of these two commands proceed all the Law ( Nâmûs) and the Seers » (Mt 22, 40).

The 3rd section comments finally, in 4 pages, « Come to a common word between us There and you » (3, 64). The " common word " consists in the double command of the love of the unique{*only*} God and the fellow man, with resumption of the previous quotations (Dt 6, 4; Mc 12, 29; Mt 22, 40; the Koran 112, 1-2), proof that Muhammad brought nothing again (the Koran 41, 43; 46, 9) where from refusal of the idols and the fulfillment of any justice (the Koran 16, 36; 57, 25). And « come there » who invites « to associate nothing to Him{*Her*} and not to take the others as Lords except God » (3, 64) intends to mean, according to the big commentator Tabarî, that « Moslems, Christians and Jews should be free to follow what God orders them without having in ‘ to prostrate itself before kings or the others ’ », what joins then " no constraint in religion » (2, 256), which guarantees a freedom of religion « under condition » (60, 8): « As Moslems, we say to the Christians that we are not against them and the Islam is not against them, as long as they do not declare the war to the Moslems because of their religion, as they do not oppress them and as they do not expel them from their homes{*foyers*} ». The Letter sends back{*dismisses*} the Christians to their Bible (Mc 12, 29-31; Mt 12, 30; Mc 9, 40; Lc 9, 50) where Jesus declares: « Which{*Who*} is not against us is for us » (Mc 9, 40). Now, asserts the Letter, the Moslems believe in Jesus « sent by God, The verb put down{*deposited*} in Marie's breast, spirit emanating from Him » (4, 171): there would be thus there a " common faith ", even if the faith of the Christians about Jesus is very different: he is not Yasû ‘ (God saves) for these last ones while he is ‘ Îsâ for the Moslems? The same Letter recognizes that, among People of the Book, there is a " straight{*right*} community which recites God's verses » (3, 113-115), while asserting that the Moslems also believe in all the seers of the history (2, 136-137). « Between us and you » is finally a call{*appeal*} to unite the testimony of the believers (« they are 55 % of the world population ») in front of dangers an hour, because three monotheist religions should guarantee the peace to the current men{*people*}. References are made for the Koran (16, 90) and in the Gospel (Mt 5, 9; 16, 26). And the Letter to quote in conclusion the verse of the " religious pluralism ": « if God had wanted him{*it*}, He{*It*} would have made of you a single community (umma). But not, to try{*feel*} you in what He{*It*} gives you; you thus compete in the good works (fa-stabiqû l-khayrât): towards God belongs your return to all » (5, 48).

Innovative and traditional text quite at the same moment

The signers of the Letter so wanted to read again the best texts of the Koran and the Sunna in the light of the double command of the love of God and the fellow man who is in the heart of the Jewish faith and of the Christian faith. Insisting on the only 1st part{*party*} of the shahâda, they well intend to define the monotheism by this double love of God and the fellow man, so giving to their reading of the Koran this concern of spiritual interiorization which already revealed the " Letter 38 »: this one insisted on " God's nearness " towards every believer. A hadîth brought back{*reported*} by Ghazâlî does not say that « Whoever says: ‘ there is not the other god than the God ’ has the right to enter the paradise »? In the classic attitudes of obedience, submission and worship substitutes itself a vocabulary which can seem common to the Moslems, to the Jews and to the Christians: it is a question of liking{*loving*}, and it is true that the Koran asserts that God likes " pickets " (3, 76; 9, 4; 9, 7), " the beneficial " (3, 134; 3, 148; 5, 13; 5, 93), " the patients " (3, 146), " the just men " (5, 42; 49, 9; 60, 8), " the cleansed " (9, 108) and « those who rely on him{*her*} » (3, 159), even if his{*her;its*} 99 Beautiful Names do not say that it is "magnet"{*"affectionate"*} (muhibb). And God's love and charity are so strictly connected by the Letter as they seem to be inseparable one of the other one: nobody would know how to claim to love God if he does not love his fellow man! Assertion which seems quite natural to the Christians because it is a part of principles of their faith and their practice, but assertion strangely new for numerous Moslems who conjugate gladly Islam with respectful worship and confident submission. Besides, the texts of the Bible are often quoted by the Letter without the slightest suspicion of "forgery ( tahrîf )" in their place and one of 23 notes who comment on it makes the same appeal to a text of Holy Paul (note 4). These notes establish{*constitute*} moreover, to them only, the other loyal efforts to find values common to three monotheisms.

That is he{*it*} exactly of this Letter in the unexpected accents and which can indeed be there the reference text? Is it that published in Arabic or rather that passed on in English? It would seem whether it is this last one. Indeed, if this one speaks about « God's love in the Bible » (« in the Bible »), the Arabic text speaks about it « in the Gospel » (what makes attribute{*award*} to this one a Former{*Ancient*} Will!), and if he{*it*} quotes Jesus Christ, the Arabic version speaks of ' " Îsâ l-Masîh », expression which was neither Koranic (al-Masîh every run{*roam*}, or ‘ Îsâ ibn Maryam) nor Christian (Yasû ‘ al-Masîh), but who translates exactly the Jesus Christ from English. But other details seem to tilt to give to the Arabic text a certain priority. And here is which{*who*} leaves the reader on his famine! This one wonders what is more a hadîth excellent quoted in the Arabic text was not translated in the English, French and Italian versions: « The human beings, he{*it*} expresses, are God's family (‘ Iyâl Allâh): the one who is the most loved by God the one is who is the most useful for his family " Quoi qu'il en soit, la Lettre ne se départit pas d' une présentation traditi of the Book » (Jews and Christians), we speak also about Jews and about Christians as about such, about these last ones being named Masîhiyyûn and not about Nasârâ there. Besides, the English, French texts and Italian never translate the Koranic muslim term by "Moslem" (what make, on the other hand, many Islamic translations) but much rather by « subjected to God », « surrendering unto God », « sottomesso has Dio », what costs for quite monotheist, whether it is Moslem, Jewish or Christian. Any things which indicate an effort to adapt itself to the interlocutors, even if the Letter begins with the classic formula « In the name of God, quite mercy, the merciful » and ends with the wish of the peace (wa-l-salâmu ‘ alay-kum).

For a healthy difference of this promising Letter

He{*It*} is certain that we can understand{*include*} the intentions and the contents of this Letter only by placing her{*it*} in the perspective of the " Letter 38 » of October, 2006, which was not regrettably without polemical accent: drafted quickly, he{*it*} seems, this one intended to pronounce with regard to the comments of the conference of Ratisbonne. She{*It*} placed the historic context of the " Step of constraint in religion », she{*it*} moderated the only transcendence of God by asserting that he{*it*} is also close to his{*its*} creature, she asserted the harmonious custom{*usage*} of the faith and the reason in Islam, she clarified that there are different forms of jihâd, she reminded that the Islamic conquests respected the religion of the subdued populations by granting them " protégés' " status (status of dhimma), she said that Muhammad has never claimed to bring whatever it is again, she disputed the choice made by Benoît XVI of her experts, she called up finally to the dialogue and to the collaboration quoting widely texts of Vatican II and statements{*declarations*} of Jean Paul II. She{*It*} was sent to the only one Benoît XVI, while the present Letter is sent to all the responsibles for the Christian communities, respecting there perfectly a certain hierarchy of precedence or titulature, seeking from them, in a sense, an oecumenical answer to the contents of the Letter. His{*her;its*} tone is most iréniques, even if certain Koranic quotations would be to clarify, whereas the others, the not evoked, would seek many clarifications, as already wished it Abdelwahab Meddeb in its comment of the " Letter 38 » (cf. The conference of Ratisbonne: stakes and controversies, Paris, Bayard, on 2007, pp. 63-100).

Here is thus the text which collects a big number of Moslem responsibles for any schools and sensibilities, and which addresses all the leaders of the Christian communities of the whole world, calling back{*reminding*} some and the others their municipality responsibility towards a humanity which does not stop it knowing misunderstandings, conflicts and divisions variously. Paradoxically, the invitation here made for all joins completely in line with what wished the conciliar Statement{*Declaration*} on the Relations of the Church with the other religions: « Promote together, for all the men{*people*}, the social justice, the moral values, the peace and the freedom ». It is about modern forms of the charity there which the present Letter intends to bind{*connect*} strictly to God's love, expression then perfect of a monotheism "lover", even "delicious" as envisaged it Ibn Khaldûn at his{*her;its*} time (tawhîd dhawqî). Were not the Koranic texts by her used indefatigably reminded and not done meditated by the so numerous islamo-Christian meetings as knew the last four decades? All the partners of the dialogue know them only too well, while the other texts (in the belligerent accents or in the discriminatory capacities) wait another for second reading which contextualiserait the contents. It is thus advisable to be delighted that this ijmâ ‘ contemporary want to privilege them within the framework of a renewed dialogue where the double love of God and the fellow man appears as the perfect expression of the faith to the unique{*only*} God, the Creator and Merciful. The first one encyclique of Benoît XVI it had not for title « God is love »? Did not the Moslem tradition still repeat that the faith without the works would not know how to be enough for the success of the believer? The invitation « to compete in the good works » please seem to have to, correspond to the urgencies an hour in a world which threaten the " shock of civilizations » and the chances of the globalization.

Without that it is necessary to adhere for all that to the concrete propositions, to the political or strategic nuance, of the conclusion of the 3rd section, and while regretting that the Letter denounces{*cancels*} in none of its pages the acts of violence or terrorism which certain groups of Moslems commit today « in the name of God » whatever reason it is, still it is necessary to welcome with interest the suggestions which it envisages for the dialogue of tomorrow, because « if the Moslems and the Christians do not live in peace between them, the world cannot be in peace ». Their " common word " should thus embrace all the current forms of the double love of God and the fellow man: their dialogues owe exchange on their spiritual experiences{*experiments*} and on their theological flourishes, quite as their fellow man " would not know how to be limited to the only horizons of their coreligionists, because it is a question no more and no less of thinking of all and all: It is about " our eternal souls " the fate of which is at stake. Does not the Letter say that « the same eternal truths as are God's uniqueness, necessity of liking and of liking God totally (by excluding any false divinity) and the necessity of loving all the human beings, our fellow men (and thus the justice), underlie any true religion »? It is very there what assert the Christians since about twenty centuries, so resuming and clarifying better the testimony-message confided{*entrusted*} formerly in Israel, the people of the first alliance: to believe in God, the Unique{*Only*}, it is to know him{*it*} and to like{*love*} him{*it*}, and to recognize also that all the human beings, created in his{*her;its*} image and in its resemblance, deserve to be loved by all of the love by which he{*it*} is liked{*loved*}.

It would thus be advisable to welcome this Letter as the dawn of a new stage in the islamo-Christian dialogue, which would allow the partners to discuss finally the most fundamental problems which distinguish them, divide them or set them, to work together at the concrete application of these rights of the Man, defined in 1948, which correspond so much to the requirements of the right{*straight*} nature expensive to the Christians whom in the principles of Sharî‘ has that the Moslems privilege, even if the anthropologies and the theologies justify them variously. The acquired experience for forty years during multiple islamo-Christian meetings and the positive reception which reserved for this Letter of numerous personalities and Christian institutions should allow new efforts which, associating Jews and men{*people*} of willingness, would give all its dimension and its efficiency to the double command of the love of God and the fellow man that this " Letter 138 » wanted to present as « common word » in all the monotheist which refer to Abraham, and even to Adam before him. Indeed, « all the human beings are God's family: the one who is the most loved by God the one is who is the most useful for his family ».

What the ecumenism

The ecumenism: " that all are one "

The oecumenical Movement intends to answer the prayer of the Christ: " that all are One (…) So that the world believes that you sent to me. " Jn 17,21.

He{*It*} requires{*demands*} prayer, patience, cooperation and brave work.

European oecumenical charter:

This text, signed in Strasbourg on April 22nd, 2001, was elaborated by K.E.K (Konferenz der Europäischen, Conference of the European Churches) and the (council of the episcopal Conferences of Europe) and signed by the presidents of these two bodies. She proposes in Churches and to the Christians of Europe the orientations of reflection and action to develop a real oecumenical culture of dialogue and cooperation between Christians of Europe and a positive attitude towards the Judaism and towards the Islam.

" Glory is returned to the Father and to the Son and to the Holy Spirit "

In our quality of Conference of the European Churches ( KEK) and the council of the Episcopal conferences of Europe ( CCEE), in mind of the message of both Assemblings ocuméniques European of Basel in 1989 and Graz in 1997, we are firmly decided to maintain and to develop the religious community which grew between us. We thank our God Trinity of the fact that he leads{*drives*} our steps, by his Holy Spirit, towards a religious community always more intense.

Numerous forms of ocuménique collaboration have already given evidence. In allegiance in the prayer of the Christ.: " That all are one as you, Father, you are in me and what I am in you, what they are also one in us, so that the world believes that you sent to me " (Jean, 17,21), we do not however have to stay there in the current situation. But, being conscious of our faults and by being ready to convert us, we have to try hard to overcome the divisions which still exist between us, to announce together, in a credible way, the Good Short story{*Piece of news*} of the Gospel among the peoples.

In the common listening of God's Word in the Holy Writing and the levies to confess our common faith, as to act together, in accordance with the truth which we recognized, we want to testify of the love and the hope for all and for all.

On our European continent, from the Atlantic Ocean to Ural, of the Cap the North in the Mediterranean Sea marked more than ever by a cultural plurality, we want, with the Gospel, to undertake for the dignity of the person human as image of God, and, as Churches, to contribute to the reconciliation of peoples and the cultures.

It is in this sense{*direction*} that we adopt this Charter as commitment common to the dialogue and to the collaboration. She{*it*} describes the tasks fundamental ocuméniques and deducts a series from it of guidelines and obligations. She has to promote, at all the levels of the life of the Church, a culture ocuménique of dialogue and collaboration and to create for it a compulsory standard. However, she{*it*} has no magistériel, dogmatic or canonical character.

His{*Her;Its*} compulsory character consists rather in the duty than are made Churches themselves and ocuméniques organizations signers. These can formulate, on the basis of this text, appropriate{*clean*} additions and common perspectives which conjugate concretely with their particular challenges and the obligations which ensue from it.

We believe " The Church, one, the saint, the Catholic and apostolic "

" Appliquez-you to keep{*guard*} the unity of the spirit by the link of the peace. There is a single Body and a single Spirit, as well as your vocation called you to a single hope; a single Lord, a single faith, a single baptism; a single God and Father of all, who reigns over all, acts by all and lives in all "

( Ephésiens, 4, 3-6).

1. Called set{*group*} to the unity in the faith

With the Gospel of Jesus Christ, as it is attested in the Holy Writing and formulated in the confession of faith ocuménique of Nicée Constantinople ( 381 ), we believe to the God Trinity: the Father, the Son and the Holy Spirit. Because we confess, with this Creed, " the Church one, saint, Catholic and apostolic ", our ocuménique duty indispensable consist in making visible this unity, which is always a gift{*donation*} of God.

Essential differences in the faith still prevent the visible unity. It is especially about conceptions different from the Church and from its unity, the sacraments and the ministries. We do not have to be satisfied with it. Jesus Christ, on the cross, revealed us his love and the mystery of the reconciliation. In his{*her;its*} continuation{*suite*}, we want to do everything we can to surmount the problems and the obstacles which still separate Churches.

We undertake:

- To follow the apostolic exhortation of the letter in Éphésiens and to make efforts perseveringly for a common understanding of the Good Short story{*Piece of news*} of the safety in Christ in the Gospel;

- To work besides, in the strength of Holy mind, on the visible unity of the Church of Jesus Christ in the unique{*only*} faith, which finds its expression in a baptism mutually recognized and in the eucharistic religious community, quite as in the testimony and the service.

On the road of the visible religious community of Churches in Europe

" If you have some love some for the others, all will recognize that you are my followers "

( Jean, 13, 35)

2 to Announce together the Gospel

The most important task of Churches in Europe, it is to announce the Gospel by the word and by the acts, for the safety of all the men{*people*}. Because of a lack of orientation on numerous plans, because of a loss of fondness of the Christian values, but also because of a collection multiform of sense{*direction*}, the Christians and the Christians are particularly provoked in experience{*experiment*} in the catechises and the pastoral in the local communities. Also it is important that all the people of God tries hard to pass on together the Gospel within the company{*society*}, as also to highlight him through the social commitment and the carried{*worn*} attention on the political responsibility.

We undertake:

- To speak about our initiatives of about évangélisation with the other Churches, to conclude from agreements on this subject and to avoid so a harmful competition as well as the danger of new divisions;

- To recognize that every person can choose its religious and ecclesial commitment in the freedom of its consciousness. Nobody must be urged to be converted by moral pressure or material instigations. Also, nobody must be prevented from being converted according to his{*her*} free decision.

3. Go some towards the others

In mind of the Gospel, we have to revise together the history of the Christian Churches, which is marked by numerous good experiences{*experiments*}, but also by divisions, hostilities and even armed conflicts. Human faults, the lack of love and the frequent abuse of the faith and Churches for political interests, seriously damaged the credibility of the Christian testimony.

The ecumenism begins from then on for the Christians and the Christians with the renewal of hearts and the availability in the punishment and in the conversion. The reconciliation has already progressed in the oecumenical movement.

It is important to recognize the spiritual gifts{*donations*} of the various Christian traditions, to learn some of the others and so to receive the gifts{*donations*} some of the others. For the future development of the ecumenism, it is in particular necessary to take into account experiences{*experiments*} and waits{*expectations*} of the young people and to encourage their participation according to their means.

We undertake:

- To surmount our own sufficiency and to spread{*to push aside*} the prejudices, to look for the meeting some with the others and so, to be there, some for the others;

- To favor an oecumenical opening and the cooperation in the Christian education, in the initial and continuous theological forming{*training*}, as well as in the search{*research*}.

4. Act together

The ecumenism already comes true in numerous forms of concerted actions. Many Christians and Christians of the various Churches live and act together in friendly relations, in their neighborhood, in the work and in their families. The marriages of love and reason must be quite particularly helped to live the ecumenism in everyday life.

We recommend to organize and to support, oecumenical groups of collaboration bi-and multilateral at the local, regional, national and international level. At the European level, it is necessary to strengthen the collaboration between the Conference of the European Churches and the council of the Episcopal Conferences of Europe and to realize the other European oecumenical assemblings.

During conflicts between Churches, the efforts of mediation and peace must be implemented{*operated*} or supported.

We undertake:

- To act together at all the levels of Guide of the Church, there where the conditions allow it, and where motives for faith or for bigger suitability do not oppose to it;

- To defend{*forbid*} the rights of minorities and to help to reduce, in our countries, the incomprehensions and the prejudices between the majority and minority Churches.

5. Ask some with the others

The ecumenism feeds on the fact that we listen to together God's Word and of what we let the Holy Spirit work in us and by us. By virtue of the grace{*favour*} so received, there are multiple attempts today to deepen{*fathom*} the spiritual religious community between Churches by prayers and celebrations and to pray for the visible unity of the Church of the Christ. The eucharistic religious community which is still lacking, establishes{*constitutes*} a particularly painful sign of the division between numerous Christian Churches. In certain Churches remain reserves towards common oecumenical prayers. But numerous oecumenical celebrations, common songs and liturgical prayers, notably Our Father, mark strongly our Christian spirituality.

We undertake:

- To ask some for the others and for the Christian unity;

- To learn to know and to appreciate the liturgies and the other forms of spiritual life of the other Churches;

- To aim towards the purpose of the eucharistic religious community.

6. Pursue the dialogue

Our mutual membership, based in the Christ, is of a fundamental importance face has our differences of theological and ethical positions. Contrary to the enriching variety which is given to us, oppositions of doctrine, in ethical questions and the canonical rules however led{*drove*} also, in breaks between Churches; besides, often, particular historic circumstances and various cultural lines{*features*} also played one decisive role.

To deepen{*fathom*} the oecumenical religious community, the efforts with the aim of a consensus in the faith must be absolutely pursued. Without the unity in the faith, he cannot have of full ecclesial religious community there. There is no alternative in the dialogue.

We undertake:

- To continue conscientiously and intensely the dialogue between our Churches, at various levels, as well as to examine what, in the results of the dialogues, can and must be officially declared compulsory;

- During controversies, in particular when there is a threat of division for questions of faith and ethics, to look for the exchange and to discuss together these questions in the light of the Gospel.

Our common responsibility in Europe

" Happy those who make peace work: they will be called a sons of God "

( Mt 5, 9)

7. Take part in the construction of Europe

During the centuries, developed mainly marked Europe, on the religious and cultural plan, by the Christianity. At the same time, because of the failing of the Christians, in Europe and beyond its borders, a lot of misfortune arose.

We recognize our part of responsibility in this fault, and we ask for forgiveness to God and to the men{*people*}.

Our faith helps us to learn from past and to commit us to the fact that the Christian faith and the charity, spread the hope in morality and in ethics, in the forming{*training*} and the culture, in politics{*policy*} and in the economy, in Europe and all over the world.

Churches encourage a unity of the European continent. Without common values, the unity cannot be reached{*affected*} in a durable way. We are convinced that the spiritual inheritance of the Christianity represents a force of enriching inspiration for Europe. On the basis of our Christian faith, we undertake for human and social Europe, in which are imperative{*lead*} human rights and fundamental values of the peace, the justice, the freedom, the tolerance, the participation and the solidarity. We insist on the respect for the life, the value of the marriage and the family, the preferential option for the poor men, the arrangement to be forgiven, and, in all things, on the mercy.

As Churches and as international communities we have to face the danger that Europe develops in the integrated West and the split East. Besides, it is a question of considering the North-south imbalance. At the same time, it is necessary to avoid any eurocentrism and we have to strengthen the responsibility of Europe towards all the humanity, in particular the poor men all over the world.

We undertake:

- To hear{*understand*} us mutually on the contents and the purposes of our common social responsibility, and for to support the most possible set{*group*} the objectives and the perspectives of Churches towards the European secular institutions;

- To defend{*forbid*} the fundamental values against all the infringements;

- To set us against any attempt to abuse the religion and the Church in ethnic and nationalist purposes.

8. Reconcile the peoples and the cultures

We consider as a wealth of Europe the variety of the regional, national, cultural and religious traditions. In front of big number of conflicts, he{*it*} is of the mission of the Churches to contribute together in the service of the reconciliation of peoples and the cultures. We know that the peace between Churches is also, for it, an important presupposition.

Our common efforts concern to the critical appreciation and the solution of the political and social questions, in mind of the Gospel. Because we consider the person and the dignity of every man as the image of God, we guarantee of absolute consequentive equality of all.

As Churches, we want to encourage together the process of democratization in Europe. We undertake for a peace order, on the basis of the nonviolent solutions of the conflicts. We condemn any shape of violence against the human beings, specially against the women and the children.

It is up to the reconciliation to favor the social justice, in and between all the peoples, above all, to surmount the ditch enter poor and rich, as well as to overcome the unemployment. We together want to contribute to the fact that the migrants, the refugees and the prosecutors{*applicants*} of asylum are welcomed with dignity in Europe.

We undertake:

- To set us against any shape of nationalism, which leads{*drives*} to the oppression of the other peoples and the national minorities and to engage{*open*} us for nonviolent solutions;

- To strengthen the place of the women and the equality of their rights in all the sectors of the life, as well as to encourage a just community of the women and the men{*people*}, in the Church and the company{*society*}.

9. Protect the creation

In our faith in God's love, creator, we recognize with gratitude the present of the creation, the value and the beauty of the nature. But we see with dismay that the possessions of the earth{*ground*} are surexploités regardless of their appropriate{*clean*} value, without taking into account their limited character and without consideration for well of the future generations.

We want to cooperate together to create durable conditions of life for the whole creation. Responsibles in front of God, we have to loosen{*kick away*} and develop common criteria to determine what the men{*people*} can doubtless make from a scientific and technological point of view, but do not have to make from an ethical point of view. At least, the unique{*only*} dignity of every man has to keep{*guard*} its priority with regard to what can be made by the technique.

We recommend to establish an oecumenical day of prayer for the protection of the creation in the European Churches.

We undertake:

- To promote the development of a lifestyle, according to which, against the economic and consumerist pressures, we emphasize a quality of responsible and durable life;

- To support the ecclesial organizations acting for the environment and the oecumenical networks in their responsibility for the protection of the creation.

10. Deepen{*fathom*} the religious community with the Judaism

A religious community of a unique{*only*} kind{*genre*} binds{*connects*} us with the people of Israel, with whom God concluded an eternal Alliance. In the faith, we know our Jewish brothers and sisters: " liked{*loved*} (of God) and it is because of the Fathers. Because the gifts{*donations*} and God's call{*appeal*} are irrevocable " (Rm 11,28-29). They have: " the adoption, the glory, the alliances, the Law, the cult, the promises and the fathers, them finally from whom, according to the flesh, arises the Christ " (Rm 9,4-5).

We regret and we condemn all the demonstrations of anti-Semitism, such as the explosions of hatred, and pursuits. For the Christian anti-Judaism, we ask for forgivenesses to God and we ask our Jewish brothers and sisters, to be able to reconcile us with them.

There are of urgent one required, in the cult and the catechises, in the education and the life of our Churches, to create the deep link of the Christian faith with the Judaism and to support the Judeo-Christian cooperation.

We undertake:

- To fight{*dispute*} all the forms of anti-Semitism and anti-Judaism in the Church and the company{*society*};

- To look for and to intensify, at all the levels, the dialogue with our Jewish brothers and sisters.

11. Cultivate relations with the Islam

Moslems live in Europe for centuries. They form strong minorities in numerous European countries. He{*it*} existed and there are many of the good contacts and a relation of neighborhood between Moslems and Christians, but also reserves and massive prejudices from both directions. They rest{*base*} on painful experiences{*experiments*} in the history and in the most recent past.

We want to intensify, at all the levels, the meeting between Christians and Moslems as well as the islamo-Christian dialogue. We recommend, in particular, to speak together about the faith to the unique{*only*} God and to clean{*clarify*} the sense{*direction*} of human rights.

We undertake:

- To go to meet Moslems with an attitude of respect;

- To work with Moslems on common objectives.

12. Meeting with the other religions and the ideologies

The plurality of the religious and ideological convictions and the forms of life became a characteristic of the European culture. The oriental religions and new religious groups spread and also arouse the interest of many Christians and Christians. Also there are always more men{*people*} and women who turn away from the Christian faith and behave in a indifferent way in front of her, or follow the other conceptions of the world.

We want to try hard to take seriously the critical questions which are sent to us, and to try hard to us to enter a loyal debate. It is also necessary to discern with which communities can be looked for the dialogues and the meetings, and those towards whom it is necessary to express a warning of a Christian point of view.

We undertake:

- To recognize the freedom of religion and consciousness of these men{*people*} and these communities and to carry{*wear*} us guarantors{*guarantees*} so that individually and collectively, in private and in public, they can practise their religion and their conception of the world within the framework of the right current;

- To be opened to a dialogue with all the men{*people*} of willingness, in pursues with them common objectives and to carry{*wear*} with them a testimony of Christian faith.

As Lord of the Church one, Jesus Christ is our biggest

Hope of reconciliation and peace.

In his{*her;its*} name, we want to pursue together the same road

Europe. We ask to God for the assistance{*audience*} of its Holy Spirit.

" That the God of the hope swamps us with enjoyment and with peace in the faith,

So that we overflowed hope by the power of the Holy Spirit. "

( Rom. 15, 13)

As presidents of the Conference of the European Churches ( KEK) and the council of the European Episcopal Conferences ( CCEE), we recommend in all the Churches and Episcopal Conferences of Europe, to receive this Charter Oecumenical as source document and to adapt him{*it*} each to their own context.

With this recommendation, we sign the Oecumenical Charter within the framework of the European Oecumenical Meeting, in this first Sunday after the common holiday of Easter of year 2001.

Strasbourg, April 22nd, 2001

Métropolite Jérémie Cardinal Miloslav Vlk

President of President of council of the episcopal Conferences Conference of the European European Churches

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Ecumenism: catholicos Aram Ier and Benoit XVI

An important oecumenical meeting took place on Wednesday in Vatican enter the Armenian Catholicos Aram Ier and the Pope Benoit XVI

On Wednesday, November 26th, the Armenian Catholicos of Cilicie Aram Ier participated in the general audience of the Pope. The Catholicos was applauded for a long time by the participants, while the pope gave him{*her*} a brotherly embrace.

During the audience, Benoît XVI notably declared: « this brotherly visit is a significant occasion to strengthen the links of unity which already exist between us » .Elle indeed establishes{*constitutes*} « a new step on the road of the plenary unity ». The pope renewed his "gratitude» to the Catholicos his "constant and personal" commitment in the ecumenism.

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30/11/2006 20:40

Benoît XVI moved closer to the believers

On Thursday, November 30th, to Istamboul, of the orthodox patriarchy in the blue Mosque, by way of saint-Sophie, the pope promoted the dialogue. He signed with the orthodox patriarch Bartholomeos Ier a " common statement{*declaration*} ", which wants a step furthermore towards the unity of the Christians

The pope Benoît XVI and the oecumenical patriarch, Bartholéos Ier of Constantinople, in the balcony of the patriarchal cathedral Sant-Georges, on Thursday, November 30th, in Istamboul (photo Hertzog / AP).

A meeting of family. Such was the feeling which stood out{*went out again*}, on Wednesday, November 29th in the evening, when the patriarch of Constantinople welcomed the bishop of Rome in Phanar, district of Istamboul where he lives{*lies*}. A family in the European cousinhood, which seized the occasion to intervene in the same voice{*vote*}, doubtless as never still, on the political plan.

The catholic and orthodox delegations know well: it was not necessary need to present the catholic responsibles to Bartholomeos Ier. And in the patriarchy, the Catholics seem on ground of knowledge. Benoît XVI and Bartholomeos Ier, it is two brothers who meet themselves, as said it the pope during Divine Liturgy which he attended for two hours (she{*it*} lasts in fact much longer) in the patriarchal cathedral Saint Georges. Two brothers as were him André and Pierre, among whom both men{*people*} are the successors, so underlining, says the pope, « the special relation which unites the Churches of Rome and Constantinople, as Churches sisters ».

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HOMILY OF HOLY BERNARD SUR LE CANTIQUE DES CANTIQUES

’ Disappearance of larchevêque orthodox Christodoulos … Honoring of Benoît XVI

28-01-2008, of the site:

Disappearance of the orthodox archbishop Christodoulos: « he loved his people »

Honoring of Mgr. Fortino

ROME, Monday, January 28th, 2008 (ZENIT.org ) - « A clergyman who loved his people and devoted himself with generosity to its pastoral service »: it is in these terms that Mgr. Fortino honours to an actor of the oecumenical dialogue, an archbishop of Athens and All Greece, Christodoulos, who went out this morning at dawn, in his place of residence, consequences{*suites*} of a tumor, at the age of 69.

The burial of the Greek orthodox archbishop will take place next Thursday, January 31st, in the cathedral of Athens. Three days of national mourning were decreed.

There is a little more than year, he had met Benoît XVI during his historic visit in Vatican, on December 14th, 2006. In 2001, he{*it*} had received Jean-Paul II in Athens during this most historic visit of the pope, during his jubilee pilgrimage on the steps of holy Paul: first visit of a pope in Greece since the schism of 1054.

Mgr. Eleuterio Fortino, under-secretary of the papal council for the promotion of the unity of the Christians evoked the figure of this big orthodox archbishop today in the microphone of Radio Vatican.

The archbishop Christodoulos was, underlined Mgr. Fortino, « a clergyman who loved his people and devoted himself with generosity to its pastoral service first of all as local bishop then as métropolite of Volos, and then as archbishop of Athens and primacy of the Church of Greece ».

« He{*it*} promoted, carefully, but gradually, a real contact with all the categories of the Church. He wanted to make that the pastoral of the Church of Greece is centred on the solution of the real, cultural, economic, social problems and especially religious », he declared.

« It will remain of him the lawful impression{*printing*} that it promoted the contacts of the Church of Greece with the Christian world. He{*it*} made him{*it*} in a progressive and careful way. In this context, as for the relations with Rome, we can say that he acted in the same sense{*direction*} », he added.

Anita S . Bourdin

29-01-2008

Honoring of Benoît XVI to the archbishop Christodoulos

Telegram of condolences in the métropolite Séraphim

ROME, Tuesday, January 29th, 2008 (ZENIT.org ) - The pope Benoît XVI honours the deceased archbishop of Athens and all Greece, Christodoulos, in a telegram of condolences sent to the métropolite Séraphim de Karystia and Skyros.

The orthodox Greek archbishop went out on Monday morning at dawn, in his place of residence, consequences{*suites*} of a tumor, at the age of 69.

There is a little more than year, he{*it*} had met Benoît XVI during his{*its*} historic visit in Vatican, on December 14th, 2006. In 2001, he{*it*} had received Jean-Paul II in Athens during this most historic visit of the pope, during his jubilee pilgrimage on the steps of holy Paul: first visit of a pope in Greece since the schism of 1054.

The pope offers his deep condolences for the " premature disappearance " of the archbishop Christodoulos. He calls back{*reminds*} with emotion the visit of 2006, and the brotherly reception " which he had reserved to Jean-Paul II in May, 2001.

These events opened, underlines the pope « a new era of cordial cooperation » between the Catholics and the orthodoxes of Greece, an increase of the "contacts" and a " growing friendship " « in search of a more narrow religious community in the context of the increasing unity in Europe ».

The pope assures{*insures*} the Church of Greece of his " spiritual nearness " and his prayer, calling of his wishes the support of the divine grace{*favour*} so that the Greek Orthodox Church of Greece continues to build on its pastoral conquests ».

The pope confides{*entrusts*} the archbishop Christodoulos « to the merciful love of the heavenly Father », which promised « to reward his{*her*} faithful servants ».

Holy Chair will be represented by the cardinal Paul Poupard, the president highly skilled in papal councils of the culture and for the interreligious dialogue and by Mgr. Brian Farrell, secretary of the papal council for the promotion of the unity of the Christians to the burial of the archbishop which will take place next Thursday, January 31st, in the cathedral of Athens, under the presidency of the oecumenical patriarch of Constantinople, Bartholomaios Ier, indicates today Radio Vatican.

The homily will be pronounced by the métropolite Antime de Salonique. Three days of national mourning were decreed.

The conference of the European Churches ( KEK) will be represented by the General Secretary, Colin William, the Anglican Religious community by the bishop of London, Richard Chartres.

The patriarchy of Moscow will be represented by the métropolite Filarète of Minsk, permanent member of the holy synod.

In his telegram of condolences, the patriarch of Moscow Alexis II evoked a " big loss " for « people of Greece and for everybody orthodox ».

Anita S . Bourdin

This article was published on January 30th, on 2008

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News

What is the sense{*direction*} of the visit of the archbishop from Athens to Vatican? I)

ROME, Wednesday, December 13th, 2006 (ZENIT.org ) - The archbishop of Athens, S.B Christodoulos, leader of the Greek Greek Orthodox Church, will meet the pope Benoît XVI, tomorrow on Thursday, in Rome. A joint statement{*declaration*} could be published in this occasion concerning the gratitude{*recognition*} of the Christian roots of Europe.

Zenit asked for Mgr. Dimitri Salachas, of the exarchat Greek-Catholic of Athens, to comment on this visit, in particular on his{*her*} oecumenical meaning. Mgr. Salachas is oriental canonical lecturer in law in Rome, consulteur in the Congregation for the oriental Churches, in the papal council for the unity of the Christians and in the other bodies of Curie steelyard. We shall publish the first part{*party*} of this interview{*maintenance*} today.

Zenit: some years ago, he{*it*} would have difficult to imagine a visit of the orthodox archbishop from Athens to Vatican. Who is changing? Did the visit of the pope in Istanbul contribute to this change?

Mgr. Salachas: to my knowledge, the desire of the archbishop Christodoulos to visit the pope grew during the last years of the pontificate of Jean Paul II. He{*it*} had moreover attended personally his{*its*} burial.

Indeed, the relations between the Church of Rome and the Greek Orthodox Church of Greece entered a new phase at the time of the jubilee pilgrimage of Jean-Paul II in Greece, in May, 2001, and at the time of the signature of the Statement{*Declaration*} common to Aréopage of Athens, in which Jean-Paul II and Christodoulos undertook to collaborate and to testify together, so that the Christian identity of the European Continent can be kept{*guarded*} intact.

Then, in March, 2002 we had the visit to the Holy See of a delegation of the Holy Synod of the Church of Greece, and in February, 2003, the visit of a delegation of the Holy See, led{*driven*} by the cardinal Walter Kasper, in the Church of Greece, and representatives' participation of the Holy See to various initiatives taken by the Church of Greece at the international and oecumenical level.

The visit of the pope Benoît XVI in Constantinople was only strengthening the taken decision there are months by the archbishop to visit the Church of Rome and to meet his bishop there to reaffirm the commitment stemming from this Statement{*Declaration*} common to Aréopage of Athens in 2001.

Zenit: certain catholic circles consider that one of the major problems concerning the unity of the Christians comes from Greek Orthodox Churches and relations between them. Can you speak to us about relations between the big patriarches and specially with the oecumenical patriarchy?

Mgr. Salachas: the unity and the religious community between Greek Orthodox Churches - steered each by its own synod and independent one of the other one on the administrative plan - do not show themselves in the same way as in the Roman Roman Catholic Church where the Supreme Pontiff, as supreme authority, establishes{*constitutes*} the highest doctrinal and canonical authority, the fundamental criterion in the ecclesial religious community. The oecumenical patriarchy was in the course of the centuries, and it is it always, the very first seat among sixteen Greek Orthodox Churches of Byzantine tradition (nine patriarchies, seven Churches national and autonomous autocéphales).

The Greek Orthodox Church is established{*constituted*} by a full religious community of patriarchies and by autonomous national Churches which are united in the orthodox faith defined by the first oecumenical councils and subjected to the sacred artillery promulgated by said councils. Bound{*connected*} each to statutes emanating from his{*her;its*} own synod and independent one of the other one, while taking into account the formal order of each and the precedence of honor based on criteria of historic and canonical origin. Independently of the age of their Churches, the patriarches of Greek Orthodox Churches are every equals. Only count the precedence of honor between them.

So, the order of precedence between the big patriarchal seats wants that there is first of all a seat of Constantinople, followed by the seat of Alexandria, then the seat of Antioche and finally that of Jerusalem.

The important order between all other patriarches and leaders of Greek Orthodox Churches is determined according to the degree of age of their patriarchal seat or their archbishopric. The patriarch of Constantinople who, for the Vth century, carries{*wears*} the title of " oecumenical Patriarch ", benefits in East of a "primatie" of honor among the patriarches and the orthodox leaders.

This privilege, exempt from any legal value, is thus purely honorary because every Greek Orthodox Church is steered by its own synod and independent one of the other one. Nevertheless, these Churches have the duty of religious community between them. Each has the duty to act, to take or to coordinate common initiatives, at the level panorthodoxe, syntonie and synergy with all other Greek Orthodox Churches, after consultation and preliminary agreement of their part.

The patriarchy of Constantinople is thus the primacy of honor among Greek Orthodox Churches and their leaders. What means that a local Greek Orthodox Church is canonical as far as it is in religious community with Eglise-Mère of Constantinople and with all other Greek Orthodox Churches. There was formerly, and it happens that there is even today, problems and internal tensions between the various Greek Orthodox Churches for various reasons, but it was never a cause of break of ecclesial canonical religious community or of schism.

The unity of the orthodoxy shows itself quite particularly at the liturgical level, in the moments of big solemnity, when the patriarchies and Churches celebrate divine liturgy. All the patriarches and the leaders of Greek Orthodox Churches are commemorated, according to the age of their Seat, to begin with the oecumenical patriarch.

Zenit: as Greek Catholic and specialist of the oriental right, do you think that the problems of the Catholics in Greece (the absence of gratitude{*recognition*} of the legal personality of the Roman Catholic Church) can slow down the process of normalization of the oecumenical relations at high level?

Mgr. Salachas: it is true that the problem concerning the gratitude{*recognition*} of the legal personality of the Roman Catholic Church worries for decades the Catholics of Greece with big consequences of practical order.

The question was moreover faced during the visit of the Greek president of the Republic, Mr. Karolos Papoulias, in Vatican, on January 28th, 2005.

The president, accompanied with the Minister of the education and the religious business{*cases*}, Madam Ghiannakou, undertook firmly to find a just and fast solution in the problem, so that the Roman Catholic Church in Greece can enjoy an appropriate and recognized legal status. At present the Minister established a mixed committee{*commission*} asked to study a solution of the problem. We look for a solution within the framework of the Constitution and of the legal organization current in the Hellenic Republic. It is not without any trouble but we hope that the committee{*commission*} will reach as quickly as possible the wished solution.

The pope Benoît XVI, by receiving on October 30th of this year the bishops Catholic of Greece on visit ad limina, expressed the wish that with patience and in the respect for the justifiable procedures, it will be possible to arrive, thanks to the efforts of all, to this wished agreement.

I do not thus think that this problem can slow down the process of normalization of the oecumenical relations at high level between Churches.

Problem does not indeed concern the Greek Orthodox Church, but raises{*finds*} exclusively competence of the government which has the duty to guarantee to every citizen and to every religion the constitutional law of the freedom of religion. It is anxious to answer the interpellations of the European Community, of which Greece is member. I do not think that the Greek Orthodox Church wants to slow down this process.

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2007-01> > ecumenism: Athens and Rome

For the first time, the primacy of the Greek Orthodox Church of Greece went{*surrendered*} to official visit with the pope and with the Church of Rome. A precious relic (a chain{*channel*} of the captivity of St Paul, kept{*preserved*} in the basilica) was put back{*handed*} to the orthodox archbishop during its visit in the basilica Saint-Paul-hors-les-Murs.

2006-12> > orthodoxy

The patriarch of Constantinople visited the orthodox archbishop of Athens and several Greek political personalities, insisting on the role of the interconfessional dialogue in guarantee of the peace and the coexistence between the peoples. " Every war led in the name of the religion is a war against the religion; the peace between the various confessions means the peace between the men{*people*}. " In the Mountain Athos, he{*it*} was welcomed by the superiors and the representatives of twenty sovereign convents.

2005-12> > the pope and the orthodoxy

The pope invites on a meeting the orthodox archbishop of Athens where Jean Paul II had warmly been received. Benoît XVI wrote to the patriarch of Constantinople, he wishes to go to Istanbul (Turkey). He received in Vatican a representative of the Greek Orthodox Church of Ukraine. The Chaldean Church collects about 700.000 believers among whom approximately 150.000 in the Diaspora. His roots are at the dawn of the Christianity in Mesopotamia (Iraq). Numerous villages still speak about Araméen, the spoken language by the Christ.

2005-11> > Reconciliation

The patriarch of Constantinople went in Greece for a visit of reconciliation, accompanied by the archbishop of Athens, primacy of Greece

2004-10> > liturgical Mini-revolution

Many believers not understanding any more former{*ancient*} Greek, henceforth during the liturgies, the orthodox priests will read the gospel in modern Greek.

2001-09> > the humility of the Pope

In the press: " the Pope in Greece, it is as the man on the moon... For approximately 1.300 years, a Pope had not put feet on the ground of Greece: we saw coming true a really extraordinary event. "

2001-04> > Jean Paul II: 93rd journey

The age and the disease do not stop{*arrest*} the zêle missionary of the Pope. In his 93rd journey, he will be the first Pope to enter a mosque (to worship Jean-Baptist); he{*it*} also made in Greece the first step towards the hard of the Orthodoxy, always hurt{*damaged*} by the Crusades. The mission makes humble, opened to the dialogue.

27.04 - Greece: the previous visit of a pope had place in 710.

The visit which the pope Jean Paul II will realize in Greece in some days is the first one which a pope will make since about thirteen centuries. The Greek weekly " Kathemerini " so underlines the meaning and the reach.

The previous visit of the patriarch of Rome indeed goes back up{*raises*} in the year 710 when the pope Constantin (708 - 715) was invited to meet the emperor Justinien II to Nicomédie. The emperor had asked that we return to the pope the same honors as to himself{*itself*} and so Constantin, pope of Syrian origin, was solemnly received in Greece during this journey made by the sea route.

On the island of Zea in 80 km in the southeast of Athens, he{*it*} was welcomed by the representative of the emperor and the representative of the patriarch of Constantinople. He{*it*} made stopover on the island of Chios before joining Constantinople where he{*it*} was received by the emperor and where he{*it*} celebrated with patriarch Cyrus (706 - 712) Divine one Liturgy in the Holy cathedral Sophie.

During his journey in Turkey in 1979, Jean Paul II had declared to the Greek journalist Spyros Pagiatakis that he wished to go{*surrender*} one day in Greece. The métropolite of the Greek Greek Orthodox Church, Mgr. Christodoulos, summoned{*convened*} for this week the permanent commission of the Holy Synod to ask him{*her*} that " the behavior is avoided which could damage the unity. "

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The 1st catholico-orthodox forum for the family

In full Life, To defend the family, Economy and social, Identity, It was a Faith, The town , The life of the town, Our Church

’ Sachève on Sunday, December 14th .

This one took place in Thirty (Italy) and was organized by the council of the Episcopal Conferences of Europe ( CCEE) with the collaboration and the support of the Archidiocèse de Trente and his Archbishop, Mgr. Luigi Bressan.

« It is to honor the memory of Its Holiness Alexis II on whom, with the bishop of the Russian Greek Orthodox Church Hilarion of Vienna and Austria, we decided to maintain this already fixed meeting, and to hold a catholico-orthodox Forum to Thirty », declared the Cardinal Pèter Erd ö, Archbishop d' Esztergom-Budapest and President of the CCEE.

Seven experts of the Greek Orthodox Churches of Europe and seven catholic experts of the episcopal Conferences and the three of Dicastères of Vatican met to think about the subject: the family, the good for the humanity.

Their reflection articulated around the following three aspects: the theological aspect (the family in the project of the creation; the legal and cultural aspects (definition of the family in the different national legal systems and at the international level, the legislative and cultural changes); and on the subjects of current events: family and marriage; migrations and family; family and education; reports{*connections*} between the generations; implications of the family in the political, economic and social life; education and education of the religion in the family and at the school.

To verify the possibility of concretizing the idea of this Forum, the CCEE had held in Budapest an informal meeting, on December 6-7th, 2007, in which had participated 4 orthodox experts (Patriarchy of Constantinople, Patriarchy of Moscow, Patriarchy of Rumania, Patriarchy of Serbia) and 4 Catholics, among whom the delegates of 2 Papal councils (Justice and Peace, Family) and a representative of the Papal Academy for the Life.

For the Cardinal Erd ö, « following the historic and cultural changes intervened in Europe during the last decades, which ask with urgency for a common testimony and for a collaboration between the Christian communities for the defence and the promotion of the Christian values in our society, a reflection was thrown{*launched*} on the opportunity to set up a catholico-orthodox Forum in Europe, to face together the pastoral subjects of public interest ».

Monday, February 20th, 2006

Easter: soon the same day for all the Christians?

In front of the general assembly of the C.O.E. (Oecumenical council of Churches) which is at present held in Port Alegre, the leader of the Armenian Church of Cilicie proposed that all the Christians celebrate the same day the essential holiday of the Christianity: Easter! An idea resumed in the jump by the cardinal Walter Kasper who is simple "observer" for the Roman Catholic Church … (Reminder: the Roman Catholic Church is not member of the C.O.E.!)

« I dreamed that all the Churches of the world would celebrate the Resurrection of Our Lord common set{*group*}, the same day, as one of the visible expressions of the Christian unity » (Aram 1st)

In spite of the schism of 1054, Catholics and orthodoxes celebrated Easter together until the institution of the Gregorian calendar, in 1582, in gap of 13 days with regard to the former{*ancient*} Julian calendar, kept{*preserved*} by the orthodoxes. But the rule remained the same, the fixed to the Council of Nicée in 325: Easter is celebrated on first Sunday which follows the first spring full moon. From then on, except exceptions - as 2004 and 2007 - the Catholics, the Protestants, the Anglicans, the orthodoxes of the Patriarchy of Constantinople, who reunited the "Gregorian" in 1920, and the Armenian celebrate Easter several weeks later the Russian orthodoxes, the Copts, the Ethiopians. " This proposition, and that of the mutual gratitude{*recognition*} of the baptisms would be enormous steps " for the ecumenism, declared on Thursday in press conference the cardinal Kasper, the papal president of council for the unity of the Christians. Interrogated about solutions possible for a sensitive controversy of more than 500 years, the cardinal said that we " could imagine a fixed date, which would be the first Sunday of April ". Mgr. Niphan Sakoly, representing in Moscow of the Greek-orthodox Church said himself "all right" It is necessary to discuss. With the language of love, everything is possible ", he said. " A fixed date, it's good. But I wish earlier Sunday included between 15 and on April 22nd, it is more logical with regard to Nicée ", asserts the Syrian métropolite - orthodox Mar Ggeorge Saliba, who lives in the Lebanon. Mar Coorilas, métropolite malankar (orthodox), of Bombay, respect that " it is the very good idea, that, later, the Russians will accept maybe "." It is finished the wars of calendar which marked out our history! ", says Mar Severius Sawirios Malke Mourad, Syrian-orthodox bishop, in Jerusalem.

At the Russians and the Copts, the hesitations remain strong.

" Pâque together, all right, but by respecting Nicée. That the Westerners join us! We follow our tradition, it is more important than to please the public opinion ", estimates{*esteems*} the archiprêtre Vsevolod Chaplin, of the patriarchy of Moscow. " We cannot change the rule{*ruler*} of Nicée ", assures{*insures*} the Egyptian Coptic bishop Antonio Shenouda.

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PRESENTATION OF THE EVANGELIC CHURCHES.

The Evangelic Churches are a part of Christian Churches connected by the origin and the doctrine with the Protestant family and can be of different previous history ("Baptists" "Pentecostal" "Charismatic" "Brothers" "Methodists" "Salvation Army " Eglises libres "" « Reformed Evangelic » etc.).

They subscribe to the big fundamental points of the Christian faith:

- A single God (Father, Son{*Sons;Thread*} and Holy Spirit)

- Jesus, true man and true God, dead and resuscitated for our safety

- Bible, God's Word, making authority

- Last Judgment

- A single Church (marry and body of the Christ,) consisted of all the acquired{*bought back*} of all the times and of all the places.

These Churches were characterized for the greater part by:

A militant expression of the faith, which insists on the personal lived of "conversion" to Jesus Christ (Churches said by "Confessants"), followed by the baptism (dumping in the name of the Father, of the Son and of the Holy Spirit) on confession of faith of the baptized.

An instigation on the personal devotion (reading of the Bible and the prayer, the regular participation in the activities of the local Church, the évangélisation).

The collective exercise of the authority by an advice{*council*} of Church, (the pastoral team or the advice{*council*} of Former{*Ancient*}) which carries{*wears*} the responsibility of the behaviour{*canal*} of the local community.

Synday celebrations which contain times of song (Praise, worship), of the listening of the Word (preaching) and the Holy Last Supper (under both sorts).

In the world, the Evangelic Churches are in important growth and could establish{*constitute*} in the next years the third force of the Christianity with the Catholics and the orthodoxes.

In France, evangelic communities are present in most of the cities of a certain importance and the oecumenical relations are very variable (of almost non-existent in excellent!); it is not always simple to classify them:

Approximately

- ¼ meet themselves in the F.E.F. (Evangelic Union of France)

- ¼ are connected with the F.P.F. (Protestant Union of France beside luthériens and discharged soldiers)

- ¼ ADD (assembled by God) is a part

- ¼ remain rather independent (!)

Most of the churches or evangelic works meet themselves within the CNEF (National concil of the Evangelic in France) and many are represented to the French Evangelic Alliance ( AEF) which has an European and world structure.

( Index card drafted by the Evangelic Minister Florian Rochat, in the term of exchanges with P.Jay)

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Two new Churches join the Oecumenical council of Churches

On Wednesday, February 13th, 2008: the Oecuméniques council of the Churches ( COE) counts henceforth 349 Churches. During the session of opening of his Central committee, the Church evangelic presbytérienne in Brazil and the evangelic Church of Laos, were officially received as member Churches of the COE.

In the term of a period of consultation decided during the previous meeting of the Central committee in 2006, these two Churches thus see the outcome of a long process of dialogue with the COE. This last period of probation among others allowed to verify the oecumenical commitment of these Churches, in link and in dialogue with the oecumenical institutions of their respective countries and regions. With about 100.000 members each, these Churches thus join the community which groups together{*includes*} about 560 million Christians in approximately 110 countries, within the main branches of the Christianity, with the exception of the Roman Roman Catholic Church.

The evangelic Church of Laos was born in 1956 of the grouping of three Churches based by European missionaries between 1890 and 1928, in three regions different from the country. While she{*it*} had received a gratitude{*recognition*} of the monarchy of the country, she{*it*} was totally cut by the institutions of the country and of links with the Churches of the foreigner between 1975 and 1990, because of the political system current.

She{*It*} did not welcome foreign missionaries since 1975, dates which the actions of évangélisation had been forbidden by the regime.

Since the opening practised from 1990, the number of members of this Church did not stop growing. Today it is the main Christian naming recognized by the government of the democratic People's republic of Laos and maintains of good report with the Buddhists who represent 60 % of the population.

In 1903, the Church evangelic presbytérienne in Brazil got organized around seven ministers and around former{*ancient*} fifteen, a quarter of centuries after the arrival of the first presbytérien missionary to Brazil. This Church particularly missionary articulates his work around three departments (mission, education and communication). The Church possesses three seminars and two training centres for missionaries.

2001: The European oecumenical Charter is signed in Strasbourg by the European Conference of Churches ( K.EK) grouping together{*including*} most of the Greek Orthodox Churches, the Anglicans, the Protestants, the old Catholics of Europe and by the council of the Episcopal Conferences of Europe ( C.C.E.E) grouping together{*including*} the Roman catholic episcopal Conferences in Europe.

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Evangelic churches and oecumenical dialogue

The evangelic-catholic dialogue

For the Roman Catholic Church, the conception of the dialogue is rather wide since Vatican II; Jean-Paul II reaffirmed in unum sint C his personnaliste dimension: it is not only about an exchange of ideas, but also an exchange of gift{*donation*}, based on the conviction that the Church of Jesus Christ is present with degrees in any church or ecclesial community, it is a question of being allowed call by the very Christ by seeing the other believers{*regular customers*} committing completely to its continuation{*suite*}.

The dialogue between the Roman Roman Catholic Church and the evangelic churches began long ago: David du Plessis, member of the Assemblies of God, was present as observer in the Council; the first phase of the dialogue with Pentecostal ended in 1976 ; he{*it*} is today for his{*its*} 6th phase there. With the more "classic" evangelic world, the dialogue began a little later, with the world evangelic Alliance (giving place to the publication of a report in 2003): with the Baptists, (with whom the dialogue was an interrupted time); with mennonites, particularly persecuted (by luthériens, discharged soldiers and Catholics) in the XVIth century . In France, the dialogue between the Roman Catholic Church and the Union of Churches Baptists ( FEEB) gave place to the publication of the international report to Return testimony to the Christ, then of the baptism in the church (baptism, cène / eucharist, church); the subject of the work is the role and the place of the Virgo Marie today. There is besides a group of conversations arisen from a fortuitous meeting between Mgr. Daucourt and from Daniel Rivault in Jean Vanier's arc. Evangelic side, from the not member personalities of the FPF are indicated{*appointed*} by cooptation: catholic side, it is about a group chaired by a bishop. The works concerned at first the ethical questions, then the search{*research*} for a just word of the "historic" churches (the term is usual, but not really suited, not seen the age of certain evangelic churches) with regard to the evangelic churches. In 2003, evangelic members of this committee asked that we do not reveal their identity; today, they are officially authorized to have a dialogue, even if they engage{*open*} only them same. The French evangelic Alliance took responsibility for this dialogue. It is not the whole of the dialogue: pastoral meetings, biblical exhibitions{*exposures*} … Two marriages were celebrated between Catholics and members of the Assemblies of God.

We can underline the nearness between Roman Catholic Church and evangelic Churches on certain strong doctrinal assertions as well as on the ethical questions, around the defence of the life. On the other hand, the catholic commitment in favour of the short story{*piece of news*} évangélisation and the awareness of the necessity to reaffirm strongly the Christian convictions join the evangelic position. On the other hand, raises the problem of the mutual image, in particular in countries which were massively catholic. Besides, the Roman Catholic Church has a conception very structured by the dialogue, while the evangelic world is very widely established{*constituted*} by church congrégationalistes, where the local communities are independent. Now a third{*third party*} about of these churches are not in unions. It leads{*drives*} to conceptions different from the oecumenical dialogue: The Roman Catholic Church looks for the unity of the Christians by the unity of churches, what is not the case of the evangelic. Finally, certain number of evangelic practices (3rd vagueness{*wave*}, around the cure) asks questions to the Catholics who are interested in the question.

The evangelic-reformed dialogue (from the French situation)

The evangelic participated for a long time in the FPF, and it is the free evangelic Church, the exit of the movements of alarm clock of the XIXth century, that took the initiative of the creation of the FPF in 1905. By successive integration, the FPF quickly met itself with the (Pentecostal) gypsy Baptists, the apostolic Church, the mission, up to the last entrances{*entries*}, Adventist and Pentecostal. We more spoke these last years of this integration; doubtless because of the fast population growth of these Churches, underlined by the media especially in his excesses; maybe also because of the growth of churches stemming from the immigration, which asks notably social and inter-cultural new questions. The glance which the society concerns the monk changed, in particular since the fall of the Berlin Wall, with the subject of the shock of civilizations. The questions that we settle{*arise*} with regard to the Moslem world also settled{*arose*} in front of Protestantism, whereas in the United States we attended an ascent in political power of the neo-fundamentalists. The growth of the pentecôtisme, it, is not new (from the beginning XXth century). The sociology changed too: the evangelic movement of the XIXth century was carried{*worn*} by aristocrats, whereas the pentecôtisme is of sharply more popular origin; he{*it*} understood{*included*} generally not many theologians formed as in the traditional Churches, the preaching is rather made on the mode of the testimony. The dialogue is thus complexifié by the variety of the cultures of churches, the expressions of faith.

At the same time, the evangelic and Pentecostal world is quickly transformed; these churches attach much more importance for the theological forming{*training*} today, and adopted certain number of intellectual and theological tools of the classic churches: there are thus henceforth persons "bridges", susceptible to make of the "translation"; we can also think of the informal charismatic groups of the 1970, which formed themselves in churches, with ministries. It is in fact a very fast evolution. There is thus in the FPF a movement of integration in spiral, which is doubtless its particular vocation: place rallying point of a variety of churches in his birth, which ends in 1938 in the constitution of the Reformed Church of France; the Baptists go then into the FPF and the dialogue deepens{*fathoms*}. The FPF is thus a place melting pot, where the dialogue makes more and more narrow, towards more religious community. The recent entrance{*entry*} of new evangelic churches to the FPF joins completely in this line. The traffic of the persons also made that 30 % of the Ministers who enter the Reformed Church of France, on average, do not arise from it. Various factors contribute to this dialogue: concern of the testimony, the socio-political context (the hunting to sects led{*drove*} certain evangelic churches to come to knock at the door of the FPF, and finally allowed the entrance{*entry*} to a dialogue and to a certain religious community, even if it does not end in an integration); the Protestantism of the FPF is characterized by the fact of welcoming as a wealth the variety of expressions of faith. Certain evangelic churches adhere to this conception and find their place in the FPF. Others not, and will meet themselves better in the FEP (Evangelic Union of France) which requires{*demands*} a doctrinal unity around a confession of elaborated faith. The dialogue which exists in France also exists in the international plan: a platform of the global Christian Forum tries to put together the member churches of the CEC, the Roman Catholic Church, and the evangelic and Pentecostal churches, which represent ¼ some world Christianity; in Nairobi in November, 2007 took place the first meeting between representatives of all the ecclesial families.

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Evangelic and Pentecostal to the world Assembly of the oecumenical council of Churches.

Port Alegre, in February, 2006.

The question of the relation between the historic churches and the Pentecostal and evangelic churches is a subject of a big current events in Switzerland{*Swiss*}. One of my objectives by participating in the assembly of Port Alegre was to inform me about these relations at the level of " the oikoumènè ".

Representatives of the world evangelic Alliance and the Pentecostal churches were present to this 9th assembly. Of more certain number of Pentecostal and evangelic churches became member of the COE, in particular in Latin America. They animated{*stimulated*} a celebration with a magnificent choir, so bringing the joyful touch of their spirituality. Together with several delegates, I participated in a cult of a Pentecostal Church of Port Alegre. An evangelic theologian intervened in plenary; a press conference on the relation between the evangelic and the COE was organized. I was also able to meet personally several observers of these churches.

A surprise: the world evangelic Alliance has the same program as the COE

Geoff Tunnicliffe, director of the world evangelic Alliance ( AEM), who represents some 400 million Christians, created a surprise by beginning the press conference on the relation between the evangelic and the oecumenical council ( COE), by centring on the programs of the AEM to fight{*dispute*} the poverty, the economic injustice, the violence, the AIDS. THE AEM is an associate member of the COE for 35 years. Many plans on evangelic confined in their churches and knowing how to only ask{*pray*}, flew in brightness in mind of the journalists. The campaign of the AEM contains the fulfillment of the purposes of the millénium defined by United Nations and resumed by "Défi Michée". Commenting on the subject of the Assembly of Port Alegre " Transform the world, the God, in your grace{*favour*} ", G. Tunnicliffe speaks about " holistique transformation " or of complete mission. The material and the spiritual belong to the total Gospel, quite as the personal conversion and the structural transformation. " In the complete mission our proclamation has social consequences, when we call the persons to like{*love*} and to regret in all the domains of their life. Our social commitment has évangélisatrices consequences when we return testimony to the transformatrice grace{*favour*} of Jesus Christ. If we ignore the world, we betray God's Word, which sends to us to serve the world. If we ignore God's Word, we have to say nothing to the world ".

Link : http://www.acommonword.com/index.php?lang=en&page=downloads

Information

All this work of assembling of the efforts of all to unite, understand, respect itself, accept in spite of differences, and by advancing what unites you, the Love of the same God and the charity, the most important 2 Commands, and by giving evidence of humility and love, allows and is going to allow big changes in the behaviours of the man!!!

And as, Me, your Father God of the Universe, have already said to it to you:

When the behaviours will change, the humanity will change, societies will change!!!

I invite you to increase your efforts, to reveal these historic changes to all, each in your church, God's house, that each knows that the Unification really began, that you show your spiritual zeal, which will be most liking, the most humble, so that the other one feels accepted in spite of all your differences, and these differences are of outside order or on certain understandings, as Jesus Christ will explain to you to His Coming!!!

The Unification should not stay only on documents and on visits of the Responsibles, it has to come out in the peoples also!!! Both at the regional level, and at the world level!!!

Now, we say to me: you have to augur again on quantity of peoples, nations, races and kings. St Jean's apocalypse chapter 10 11

Now, God asks me: I have to augur again on quantity of peoples, nations, races and kings!!!

Now, God asks you: you have to augur again on quantity of peoples, nations, races and kings!!!

To give to all God's Word!!! God asks to inform the People by all the means, so that it gets all over the world that the Unification of Churches is in progress!!!

The 7th trumpet consists of the 1st part already sent to all the God's houses with Easter in 2007!!! And the 2nd part : STEPS TOWARDS THE UNIFICATION!!!

The time came to send the 7th trumpet to kings and to their Ministers!!!

God asks me to send to every King or Responsible for a country and to 12 of his Ministers, the 7th trumpet of the Apocalypse of Holy Jean!!!

Letter for King or the Responsible for the country and for 12 of their Ministers

Hello, my first name is Noula, since 1989 God speaks to me, and He asked me to prepare the People of God stemming from all the nations!

In 1995, during my journey in Israel, the Greek Patriarch of the Holy Grave of Jesus Christ received me and recognized in front of me, when all this was well God and when I carry out all that He will ask for me!

To allow the Preparation of His children of 3 monotheist religions and for all the others who do not know Him, the God of Israel, Abraham, Jacob, Moses, Jesus Christ and of Mahommed revealed me the Book Opened by the 6th trumpet of the Apocalypse of Holy Jean.

In 2007 in Easter, the Secret Plan for all the Humanity was given by the revelation of the 7th trumpet of the Apocalypse of Holy Jean.

God asks me to send you this 7th trumpet, consisted of passages of the Ancient Testiment, of the New Testament and the Koran.

This Good News of the Kingdom of God will be announced all over the world, and to do it, God asks you to allow the spiritual responsibles to use in your country the media canals to explain to your people, what God expects from men, from his Children.

God asks that you authorize the responsibles for His House, for 3 monotheist religions, to prepare the people:

1 ° By the Knowledge of God!

2 ° By the knowledge of Jesus Christ, the Messiah and of His Work!

(For the Judaism, the revelations concerning the Messiah, and his Work mentioned in the Ancient Testament.

3 ° for what God asks to the men to be a part of His People: spiritual preparation (to increase the virtues of the spiritual man: how to recognize the just man, the humility, the honesty, the simplicity, the forgiveness, the obedience, the love, the charity, the respect, to like the good and go away from the evil, in which consists the good and of which consists the evil).

I send enclosed the 7th trumpet, to you King or the Responsible for this country as well as in 12 of your Ministers.

It so that comes true the prediction of the Apocalypse of Sint John.

Chaptre 10: 11.

Now, we say to me: you have to augur again on quantity of peoples, nations, races and kings. St Jean's apocalypse chapter 10 11

Now, God asks me: I have to augur again on quantity of peoples, nations, races and kings!!!

This God's Request will be sent to every country, King or the Responsible as well as 12 of his Ministers will receive it!!

Before making your decision, God asks you to read the 7th trumpet in its total and then to decide with maturity of your answer to His Request!!!

You will communicate your answer to the religious Responsibles for your country, and they will decide together and unite in the way of preparing the people.

Indeed, God considers that many of His Children do not know Him enough, and do not behave according to His Commands!! For that purpose, God would like that you free every day a little of time via televisions so that the spiritual responsibles announce the Good News of the Kingdom of God to all the citizens of your country!!

Thank you for your attention!!

That God guides your steps, and opens your spirits!!!

Amen

Noula

Sir, Madam,

As you were able to notice it this last year, you were able to see the Beginning of the Reunification of 3 monotheist religions to know the love and the respect for 3 religions, under Abraham's promise of the Unique God and his Messiah Jesus Christ!

It is historic events which take place under our eyes, indeed, the responsibles religious Jews, Christians and Moslems unite for a world of peace, mutual aid, respect, and love!!

Indeed, two God's bigger Command gives the priority to 1 ° to Love God of all its heart, all its soul, and all its force, and 2 °, you will love your fellow man as yourself!

I send you 1 ° The 7th trumpet of St John's apocalypse which rang in 2007 in Easter for all the nations of the world.

It consists of 2 parts why 3 monotheist religions are accepted by God.

As it is written in the Book Opened by the 6th trumpet of the Apocalypse of Sint John,

When the behaviours will change, societies will change!!

When the behaviours will change, the world will change!!

Thus, the values of the truth, the justice, not to lie, not to kill, not to desire, of the simplicity, the humility, and the charity, and that our freedom stops, there where begins that of the others, and vice versa, etc., all this is going to allow an increase of the man at the world level.

For that reason, God asks to the responsibles to open the media canals and what we allow the religious responsibles to feed the societies of the sure values, which are on the base of our legislations and our justice!!

I allow to send you also all the addressees of this request, namely all the responsibles for the countries of the world via the embassies of France, indeed, the totality of the 7th trumpet is given in French language!

It is also sent to some television channels and newspapers at the world level!!

I pass on to you the list of all the responsibles to whom I send by mails and by mail, you can consult it on this link! (List)

To all the responsibles for the European Community, because it's high time that the man finds his dignity and also to favor the children and the families (divorces numerous)!!

Furthermore, concerning the big problem of the world economic crisis which has grave consequences for all the planet, I have to say to you two, three little gifts!

All this system is pulling all the countries of the world downward, towards the poverty of the majority, to enrich a mini minority!!!

Indeed 20 % of the planet is divided the 80 % of the wealth of the world!!

The poverty advances more and more at the world level, it's time that all together you reacted concretely and actively!!!

If you let run this sort of economy and its rules at the world level, you go to destroy everything!!

Your democracies exist because by the work, you perceive{*collect*} amounts!

The less there will be of work to you, the less the governments will be capable of existing validly, and of providing in the schooling, in the health, etc.!!

Thus, the governments are threatened themselves!!

And, you know that even in the countries where moves the work, the persons live and work in disastrous conditions!!!

Thus, this system pulls all the humanity downward!!!

One needs that a just distribution of the possessions and the wealth for the majority of the citizens who compose countries!! And not for a handle!!

Each is responsible for the acts in front of God, but the responsibles are him more!

The fair business must be necessarily increased and favored and preferred at the world level, because otherwise the future poor men it is you and your families and your children!!!

To run behind the bait of always bigger profits, you massacre everything on your passage!

God advises you to increase massively the work in trade and not trade social economy!!!

It is the answer to the market economy!!!

Massively, because the only one will collapse if all the rest collapses around her!!!

The social economy privileges the work for all, that the big profits for few!!

And the neatness in the work, the filters and the conditions of employment!!!

You the responsibles, you owe take a monthly tax at all the citizens (for example of 12 euro), and with these amounts, build the most possible of factories or companies in trade and not trade economy!!

For the traders, always indeed watch that they are autosufficient, so the money will circulate again, and the gearing will restart!!!

Furthermore, take a label as Max Havelaer, and to inform in your country all the citizens by all the technology of the media, why they have to buy this label, to buy this label mean credit note of the work!!

I had prepared a project, me announces you it!!

( Project 2008 Econosoc

To allow the passage of an economy of capital towards a social economy, to bring a solution of the world bankruptcy of the economy of capital and a supple{*flexible*} transition.

Create a group of persons who will have the commercial competence, economists, to shine what are the companies which are autosufficient financially and which generate profits and adapted to the country.

The company of capital distributes and looks for most profits for some shareholders.

The company of social economy distributes profits also to pay the salary mass.

An example:

The company sells the product X which costs 10 euro. Profits go to the shareholders and want a maximum, always more profit, where from relocation. What in conduit the world towards an economic impoverishment of all the planet in the profits of a handle of persons.

Econosoc sells the product X which costs 10 euro also. The same price. Profits will also serve for paying the work of the man. What obviously will leave fewer profits. But will allow to maintain the work everywhere. Profits will be distributed on the mass of the workers.

Thus, WE REMAIN COMPETITIVE BECAUSE THE SAME PRICE.

And if moreover, we decide to provide ourselves raw materials from the products of the fair business, it will allow a more just distribution of a global social economy.

Given that the prices will be competitive, we can sell the product X in the traditional buying groups. And allow a supple{*flexible*} transition.

A group of specialists concretely decides to choose such style of autosufficient business, and sets up the concrete organization by engaging competent persons for all the posts as in a traditional factory.

Without once a month, we inform everybody in the factory of what really takes place, profits, problems, solutions. Each feels concerned by the decisions which concern the company. And profits can serve for creating working times which frees the man by the improvement of the conditions of employment, the appropriate{*clean*} companies filter, etc., to invest in the search{*research*} for technology of appropriate{*clean*} replacement, to create the other Econosoc companies.

The charter will be clear, salaries and particularly executives will not exceed a ceiling to be determined. And possibly, a small % of profits redistributed fairly in all, organizers and workers.

Econosoc head office is a set of specialists economists who decide on which autonomous company it is necessary to choose and to put on the spot. And then commit the competence of each to the post. This team sets up a series of companies Econosoc and produces Econosoc.

For my part, I think that it is necessary to use the PNL (Programming Neuro Linguistique), that is, to choose companies and existing products which gave evidence and that unanimously we know that it is autosufficient and which generate all the same profits and modify them a little and adapt them!

Econosoc could become as a label Max Havelaer in the head of the citizens, the workers, the consumers.

To buy products taken out of factories Econosoc, it means maintaining the work for one, for his wife for his children, it means helping the producers of countries discriminated by the massive purchase in the fair business, the cocoa, the coffee, the orange juice, etc.

By helping us, we help them. A more human distribution of profits for the benefit of all.

It is necessary to inform the citizens, the massive campaign of sensitization and concrete and active participation.

Capital? Where to find them?

Subsidies of all the communities which can intervene financially and actively.

To recreate companies, companies and manufacture Econosoc everywhere, and to allow that the most possible everywhere build up to themselves at the world level Econosoc companies, it establishes{*constitutes*} certain cost.

But companies would be autonomous but with few profits would compare with companies capital, but everybody would have incomes, salaries, more human and more just distribution.

The citizens, the sporting clubs, the schools.

How?

By awareness campaigns in the TV, the radio to explain of what consists the Econosoc program, the stakes at the level of the work, of the economic reorganization of the planet.

But naturally, at first conceive experimental projects in a region, and go to the progressive but all the same rather quickly and concretely.

In every country, and in regions, organize the cells of the organizers!

The organizers 1°veiller to surround itself with honorable, dynamic and competent persons.

2 ° That all have a right of glance on the decisions and where goes the money, clearly, that all for example via broadcasts to inform of the use of the money, which finally it doesn't much matter by where it comes European Community, etc., is finally paid{*poured*} by all the citizens.

We can also create a clear and explanatory Internet site, decisions, and distributions of the sums paid{*poured*} by the citizens, and the road crossed{*gone through*} by the use of these sums.

Contact the men financially the most powerful, and ask them if they do not want to help and to participate concretely to create a more human and fairer economy, if they do not want to help to create a new world social economy.

They can still not agree with what it happens at the world level, but how to change things concretely? It is possible that they undergo the current.

And this project can start in a region, to understand{*include*} the feasibility of this project and continue gradually with the cooperation of all, at all the levels.

I have already spoken about this project to some and I argue.

You have fewer and fewer customers, because more and more we cannot join we and our children.

If to participate in you to create and maintain some employment{*use*} to us with Econosoc, you will have more and more customers because there will be salaries and work.

It interests them naturally.

The citizens also are ready maybe today more than yesterday, via the world economic bankruptcy.

But all want us of the light how is used the money which we pay{*pour*}. It is necessary to explain, and to give clear figures accessible to all.

Thus it would give the creations of the first companies Econosoc.

Every month a 7 or 12-euro permanent order by all, clubs, schools, citizens, to continue to create the new companies.

So on one side we create autonomous companies financially.

And the money of the monthly permanent comebacks of the citizens (7ou 12 euro), to continue to create and to organize new autonomous companies financially.

Example:

If every month 10.000 persons participated it would make 70.000 euro.

But if 1.000.000 of the persons participated it would make 7.000.000 of the euro a month and it every month!

To the governmental responsibles to take their responsibility, by taking automatically these 7 or 12 euro a month, to every citizen for the setting up of this program. We take us rates for quite a lot of things, why not for the reorganization of our work. All would agree. And then sometimes it is necessary to know how to decide for all when it is for the good of all.

It could change the world economy, and would be included the producers of the poor countries, by supplying us in the most possible fair business!

Besides, I think that it already is in the program of the European community and on one hand to increase the 1 % of the world fair business, and on the other hand to promote the projects of social economy which naturally is the future for our humanity.

Now this project can seem to you difficult, too big to set up, to see utopian.

But we shall not resolve the economic problem of the globalization with small measures of this from there, in big problem, big solution.

The solution is the dimension of the problem.

We slide towards the impoverishment of 5 continents, Europe, United States, Africa, Asia, Australia.

Why? Factories delocalize to exploit even more the hand of work, at the human level all the planet becomes impoverished.

How do you believe that live to the every day life Chinese who are exploited for a misery?

They delocalize to exploit and return all over the world towards a level of impoverishment all the mass of the workers.

And so as we shall not have work anymore, to agree also to work for 50 or 200 euro a month, and hours to finish it any more. It is towards what we slide in big step.

It is now and today that it is necessary to us to react, as long as we still have financial means (including 7 euro a month) to make tip over things, later it will be too late, we shall have no more financial means.

All the governments, all the communities, all the organizations depend on the quote leaves paid{*poured*} by all the citizens to allow their organization, and their viability, if the work goes away, the more of quote leaves, more communities, more organizations, more governments, more democracy, more Social Security, more schooling for all, more care for all, the more of …

It is necessary to fight now, it is still playable, but fast as long as we still have the means of it financially. In each to see, a small contribution by all, will allow the big current changes.

These Econosoc companies would belong to everybody, to all the citizens!! They will allow to feed his family, all the families!!

It is the Achilles' heel of the globalization, if you do not quickly react, it will come one time when it will be too late!!)

It is evident that I am not one specialist in economy, thus roughly to increase the fair business and the business with trade and not trade social economy!!

For me, it is a good idea, there will be certainly other and more valid!!! For that purpose, I put this project enter bracket.

The organization has to be made by specialists!!

As the responsibles for the religions united, you too have to you unite and decide with wisdom and discernment of the measures to be taken at a lot of level!!

The plan to help the poorest is already presented in the 7th trumpet and naturally, it is always valid in front of the urgency of the situation and the poverty which advances !!

I weighed for and against, and in front of realities of children and mistreated men, my decision was taken!!

In front of the situation and the injustice which the world presents us, men and women as me, owe react and get up!!

The big changes were not made without suffering and without sacrifice, for it, I make what I have to make and you will decide on the continuation{*suite*} to be given to this request!!!

If you have doubts if all this comes from God, pray and God will help you and I too, pray for you as well as all the monastic communities.

You can contact me mailto:noula@noula.com if you wish it!

The handmaid of God

Noula

Link :

1. http://www.noella1.com

2. http://www.ufologie.net/htm/belpre01f.htm

3. http://www.ufologie.net/htm/figmag13apr1991f.htm

4. http://www.ufologie.net/htm/belpre03f.htm

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