Is Dialogue with Islam Possible?

Some Reflections on Pope Benedict XVI's Address at the University of Regensburg
Fr. Joseph Fessio, S.J. | September 18, 2006

Both before and since his elevation to the papacy, Benedict has taken a consistent approach to controversial issues: he locates the assumptions and fundamental principles underlying the controversy, analyzes their "inner" structure or dynamism, and lays out the consequences of the principles.
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In the main body of the lecture, Benedict criticizes attempts in the West to "dehellenize" Christianity: the rejection of the rational component of faith (the sola fides of the 16th century reformers); the reduction of reason to the merely empirical or historical (modern exegesis and modern science); a multiculturalism which regards the union of faith and reason as merely one possible form of inculturation of the faith. All this is a Western self-critique.

But as the starting point of his lecture, Benedict takes a 14th century dialogue between the Byzantine Emperor and a learned Muslim to focus on the central question of the entire lecture: whether God is Logos. The Emperor's objection to Islam is Mohammed's "command to spread by the sword the faith he preached". The emperor asserts that this is not in accordance with right reason, and "not acting reasonably is contrary to God's nature". Benedict points to this as "the decisive statement in this argument against violent conversion".

It is at this point in the lecture that Benedict makes a statement which cannot be avoided or evaded if there is ever to be any dialogue between Christianity and Islam that is more than empty words and diplomatic gestures. For the Emperor, God's rationality is "self-evident". But for Muslim teaching, according to the editor of the book from which Benedict has been quoting, "God is absolutely transcendent. His will is not bound up with any of our categories, even that of rationality".

Benedict has struck bedrock. This is the challenge to Islam. This is the issue that lies beneath all the rest. If God is above reason in this way, then it is useless to employ rational arguments against (or for) forced conversion, terrorism, or Sharia law, which calls for the execution of Muslim converts to Christianity. If God wills it, it is beyond discussion.