Easter faith and other faiths

When we proclaim at Easter that Jesus is risen from the dead, our faith tells us and the world that now all things are possible in him. This proclamation is not a subjective wish but an objective statement: death itself has been conquered. This moves us to great joy, but it can leave people of other faiths uneasy. We believe that Jesus’ saving action is universal; all are saved through him, even those who do not believe that he rose from the dead. Those who do not believe in him, however, might themselves prefer not to be told that he has saved them, whether they like it or not.

One response to this concern is to remind ourselves that we who believe in the resurrection of Jesus and the promise of our own resurrection in him are therefore called to love all those whom Jesus has died to save. Those whom we are called to love, which is everyone, must always be treated with respect. In civil society, tolerance is fostered in order to keep civil peace. This is fine as far as it goes, but it does not go far enough. It remains possible to still hate people one has to tolerate. In the community of faith, mutual respect founded on universal love is the basis for our relating to others, including those who do not share our faith.

There are many more faith communities in Chicago than there were a generation ago. There was a time when Catholics and other Christians here had to pay little attention to other faiths except that of the Jewish people, our ancestors in the faith. Even when the attention paid was not marked by respect, we knew Jews personally or at least knew of them as fellow citizens. Seldom, however, did one have to come to terms here with Islam or Buddhism or Hinduism. That has changed. Some Americans have become interested in the religions of the East and the techniques of prayer or meditation associated with them, such as yoga or zen. A good number of immigrants are neither Christians nor Jews. Religions and cultures previously somewhat isolated are now in frequent contact.

In this new state of affairs, the theoretical question about the relation of Jesus and Christianity to other religions becomes practically very important. The Second Vatican Council opened up the theological discussion by teaching that those who do not know or acknowledge Jesus Christ as Lord may be saved if, moved by God’s grace, they seek to do God’s will as they know it and if they are in subjectively good conscience. The saving grace of Christ, in other words, extends beyond the visible boundaries of the Church to those who, through no fault of their own, have not yet come to faith in Christ. In a sense, this position takes a traditional theological solution for individuals—baptism of desire—and extends it to groups and cultures. It maintains the teaching that the objective fullness of truth has been revealed by God in Christ, who transmits the fullness of his gifts through the Church; but it also places upon the Church the obligation to respect all others and to enter into dialogue with them. In the decree on relations with other faiths (Nostra Aetate, 2), the Council teaches: “the Church rejects nothing that is true or holy in those religions. She looks with sincere respect upon those ways of conduct and life, those rules and teaching which often reflect a ray of that truth which enlightens all.”

Practically then, both inter-religious dialogue and the active fostering of mutual respect flow from our faith: “the Church reproves, as foreign to the mind of Christ, any discrimination against people or any harassment of them on the basis of their race, color, condition in life or religion.” (NA, 5). In the immediate aftermath of Sept. 11, 2001, outrage and anger at the terrorist attacks led to acts of intimidation or harm against Muslims living in the United States. We hear again of such shameful activity because of the war in Iraq. In recent weeks, the Chicago area alone has seen hate crimes against Muslims: death threats in Evanston, a bomb threat in Glendale Heights, vandalism of a home in Tinley Park, setting fire to a family van in Burbank, shooting at a Muslim man in his car near Diversey Parkway and Austin Avenues, and breaking glass during worship services at the Islamic Foundation in Villa Park.

I deplore and condemn all these actions which are so distressing to the friends I have in the Muslim community, people of great personal integrity and good will, whose efforts at cultivating inter-religious dialogue and mutual respect are a source of great hope for us all. Further, these acts are also distressing to me as a bishop charged with making clear the teachings of the Church that “hatred of the neighbor is a sin when one deliberately wishes him evil,” and that it becomes a mortal sin “when one deliberately desires him grave harm.” (Catechism of the Catholic Church, sec. 2302-3).

By reason of our faith, we stand in solidarity with the Muslims of the United States when they are subject to hatred or vengeance. By reason of our faith, we stand in solidarity as well with our Christian brothers and sisters living in Muslim lands. They also must be treated according to the principle of the “inalienable dignity of every human person” (Pope John Paul II, “To Build Peace, Respect Minorities”, Message for World Peace Day, 1989). It is not sufficient that religious minorities be “protected and thus reduced to the category of legal minors or wards of the State. … Rather the inalienable right to follow one’s conscience and to profess and practice one’s own faith, individually or within a community, is to be acknowledged and guaranteed” (Pope John Paul II, “If You Want Peace, Respect the Conscience of Every Person,” Message for World Peace Day, 1991). Finally, by reason of our faith, we seek to forgive and be forgiven: “no process of peace can ever begin unless an attitude of sincere forgiveness takes root in human hearts” (Pope John Paul II, “Offer Forgiveness and Receive Peace,” Message for World Peace Day, 1997).

When the Holy Father was in Syria in May of 2001, he prayed that both Christians and Muslims, who “acknowledge the absolute priority of God in all things,” might come to practice “our two religions, not in opposition as has happened too often in the past, but in partnership for the good of the human family. ... May the hearts of Christians and Muslims turn to one another with feelings of brotherhood and friendship, so that the Almighty may bless us with the peace which heaven alone can give.” As we listen to the risen Christ greet his disciples with the gift of peace (John 20:19) and as we pray for peace during Eastertime, may the Holy Father’s prayer become our own.

Sincerely yours in Christ,

Francis Cardinal George, OMI
Archbishop of Chicago

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