Going Forward from September 11 – Christian and Muslim Relations.

The relationship between Christians and Muslims in 2005 is extremely dynamic. There is an increased visibility of one another that only a few years ago did not exist. Even in the early 1990’s while Pope John Paul worked aggressively to foster dialogue between the two faiths, the average Christian and Muslim in the street knew little about one another. But the events of September 11 changed that, and the terrorists succeeded in bringing each into the other’s back yard, as Abdul Rauf admits:

“Before September 11 I was an Islamic teacher focusing on theological, spiritual, and jurisprudential side of my faith and active in interfaith work in New York City. I went from refusing to get dragged into politics because I saw it as a no-win situation to being forced to explain myself and defend my faith. The events of that day in 2001 pulled me out of the warm mahogany pulpit at my mosque 12 blocks north of ground zero in New York City.”

Whether one is a Christian in North America, or a Muslim in Africa, it is no longer easy to stay isolated. The international events that began with 9/11 have left a trail that solicits some level of engagement from nearly everyone with even a mild commitment to their faith.

Historical Complexity

There are scores of historical issues which have strewn debris among Christian and Muslim relations throughout the centuries. Each religion has common roots and decisive differences. Both claim to be followers of one God, and trace their roots to Abraham and his descendants. Both find their historical and cultural roots in the Middle East. Yet while Christians follow Jesus Christ, who as self-proclaimed deity is able to punish sin while offering eternal life and personal freedom to the sinner, the Muslims categorically refute the claims of Jesus, and seek mercy from Allah, a God equally capable of loving or hating the sinner.

Neither religion is in itself a political system. However, throughout their histories, they have been inescapably intertwined with states and political movements as those states have pursued their agendas – often manipulating people through their zealous religious commitments and thus blurring the lines between religion and state. From the Moors to the Crusades to feudal Europe, Colonial America and Afghanistan, there will always be spirited debate on who has shed more blood in the name of their religion.

In a talk given at the Center for Christian-Muslim Understanding, Cardinal Francis Arinze provides an excellent summary of this issue and suggests an appropriate resolution:

“Occasionally, there is the temptation for religions to allow themselves to be used by politicians and even a greater temptation for politicians to manipulate religion for their own ends. Since religious convictions are among the strongest of motivations, an unscrupulous politician may be tempted to use religion to attain political goals. It has happened in history that religion has been abused to motivate people to fight wars which have as their real causes political, economic, or racial considerations.”

When analyzing Christian and Muslim relations in any period, it is not possible to completely separate political, religious, and cultural activity, as if they have no bearing on one another. However, if relations are going to be understood and strengthened, each must be viewed in its context.

Cardinal Arinze continues:

“The history of Muslim¬ Christian relations should be studied in all sincerity and truth. Past wrongs should be accepted and regretted. Pardon should be sought and given. Only then will reconciliation be possible…. without true reconciliation we cannot commit ourselves together for the good of our co¬religionists and of the world.

This presentation was given in 1997, looking toward improved relations in the next century. The Cardinal did not know at that time that another major intersection between the religious and political worlds of Christianity and Islam was just beyond the horizon and that the fateful day 9/11/2001 would once again place both political and religious pressures on reconciliation.

Effects and Change since September 11

Al Qaeda, a distinctly political movement with its identity entrenched in a religious culture, is the embodiment of Cardinal Arinzes observations.

“The September 11 attacks, therefore, were not meant to send a message to the United States. The primary audience was the Islamic world…bin Laden’s actions were a politico-military maneuver designed to generate pro-jihadist change in the Islamic world.

Whether or not this was Al Qaeda’s and bin Laden’s objective and whether it was accomplished in the magnitude that he imagined are uncertain. One thing is apparent however, even to the casual observer. This catastrophic event resulted in visible and underlying changes to both the religious and political worlds of Christians and Muslims, which have forever changed the landscape, and are still unfolding.

Greater Visibility of the Differences between Religion, Culture and Politics

Perhaps the most significant positive contribution that 9/11 made to Christian and Muslim relations, is to force the observer to draw lines between characteristics, activities and events which are religious, political or cultural. It is no longer the case that every Muslim is an extremist, or that every American is both an Imperialist and a Christian. It is now necessary to make fluid and informed decisions based on context and agenda.

Mahmood Mamdani, an East African political scientist who grew up in Uganda, has written “Good Muslim, Bad Muslim” emphasizing the separating of these issues:

“The events of 9/11 present the world with a particularly difficult political challenge, even if this challenge appears most immediate for the Muslims. Both American establishment led by President Bush, and the militants of political Islam insist that Islam is not simply a religious or cultural identity. Both are determined to distinguish between “good Muslims” and “bad Muslims,” so as to cultivate the former and target the latter. Should 9/11 and it aftermath caution us against reading a person’s politics from his or her culture or religion? The events of 9/11 called for responses. But while military retaliation was a necessary response for a democratic state, the religious community is free to respond with an entirely different approach. No longer are the two viewed as corresponding. Irshad Manji describes activities from the religious community in Toronto following 9/11:

“In North America decency has erupted like spades. Immediately after September 11, Christian and Jewish clerics got in touch with Muslim leaders. They arranged multifaith services, press conferences, and fund-raising drives for any legal bills that Muslims might incur defending themselves against handcuff happy authorities.”

Although this renewed approach to the interpretation of religious, political, and cultural activity is principal result that affects all others, additional key developments have also out of September 11 and have brought distinct change to Christian and Muslim relations.

Increased Fear and Hatred of Muslims by Westerners – Especially Americans

On the part of the western countries, especially the United States, increased fear and hatred toward Muslims developed; especially immediately after the tragedy. Americans had not previously let Muslim stereotypes intrude on their daily lives. After 9/11 patriotism swelled and all of Islam was a potential target for retaliation. Two facts underscore this attitude. First, Americans have rarely been attacked in their own country. The 9/11 attacks aroused emotions ranging from fear to out and out rage. And the target of these emotions remains generally the people of Muslim faith. Evangelical Christians were some of the leading sources to vocalize this emotion, often quoted in the press as seeing violent and terrorist agendas as coming from the religious community.

Quoted in a letter from Mark Albrecht, Matt Hand is the Middle East director of Reconciliation Walk:

"This assertion has been stated outright as a fact, or raised as a suspicion, in virtually every article and public commentary on the events of September 11...Thus, while the president of the United States, and many Christian leaders have affirmed Islam as a religion of peace, it is clear that the vast majority of Western Christians, especially those who would describe themselves as evangelical in the United States, are still suspicious of Islam's fundamental nature, believing that Islam is not only intrinsically violent, but that it is essentially evil."

Second, The American Media has bombarded the average citizen with images of political revolt and unrest in the Middle East, focusing an unwavering campaign at bringing everything wrong about Middle Eastern and Muslim culture to light. It is difficult at the grass roots level to contradict such a proactive effort which invades American living rooms on a daily basis, so there continues to remain a strong bias against Muslims from many Americans.

More Willingness to Exchange Information about One-Another's Religion

Lebanon is one of the most integrated countries in the world when it comes to Christians and Muslims living in close proximity to each other and one of the oldest. Nearly every aspect of their lives, from government guidelines for the religions of political leaders to the structure of public and private education, allows for the peaceful co-existence of the almost equal number Christians and Muslims together. But for all that they dwell together; Christians and Muslims in Lebanon know little about each other’s faith. The end to their civil war saw the Lebanese begin to open up to each other, but the events of 9/11 followed by the wars in Afghanistan and Iraq have been important catalysts which has caused the dialogue to grow deeper. Lebanese Christians and Muslims alike are becoming excited to understand each other’s worlds.

Until 9/11 the west had remained rather uninformed about the Islam as a religion. Therefore there was no alternative but to receive what was served through the media. Now people of faith are beginning to provide each other with information, opening more channels, and becoming personally involved with each other in ways that were not previously thought necessary.

More Tolerance on the Part of Both Religions and a Joint Effort towards Peace

While western Christians are slowly having their eyes opened to Islam, an increased tolerance for Christians is beginning to make its way throughout the Middle East, Africa, and other parts of the Muslim world. It is not that the doors have swung wide open, and there will not be any government sponsored churches in Central Asia. But in places where there was previously persecution, such as Egypt and Saudi Arabia, there are small evidences of tolerance on the horizon. Even as this piece is being written, there is a delegation of both Christian and Muslim leaders touring the US to promote the working together of the two faiths:

"Our desire for this visit is to demonstrate to American Christians and Muslims that there is an alternative reality existing in the Middle East that demonstrates positive, vital models of cooperation between Christians and Muslims," says Rev. Dr. Riad Jarjour, General Secretary of the Arab Group for Christian Muslim Dialogue, based in Beirut, Lebanon.”

There is a more active effort and attitude towards unity as a result of the tragedy, and subsequent events:

“The events of September 11 have created more hope than we have felt for many years... Muslim-Christian dialogues are taking place across the free world…”

Increased Presence of Western Culture and Ideas Allowed into Muslim Countries

The developments of the Internet, the technology infrastructure of the Middle East and the results 9/11 have each raced through the Arab world simultaneously. All of these factors have allowed western culture to begin to permeate places where only a few years ago it was only fabled and imagined. There is a mindset in religious Islam that views many aspects of western culture as evil, and unacceptable – unholy. However, there is also a mindset in Arab nations that envy’s the west for its power and freedom. Western values can be reconciled on some level by most Christians, but Muslims find them to be in conflict with one another. Self government and free enterprise seem to be desirable pursuits, but the reality in a place like Saudi Arabia where women are not viewed as competent enough to hold a drivers license, the possibility doesn’t seem to make sense.

A View of Freedom and Human Rights Which is More Christian

The taste of certain personal freedoms and human rights are leading Muslims to question long accepted cultural and political practices. In general, there is voice rising against oppression in the Middle East today that, if it could be found even ten years ago, was hidden among piles of cultural baggage that systematically prevented it from surfacing. Today young people and adults alike in Muslim nations are questioning whether they themselves should have “certain inalienable rights endowed by their creator.” This is a direct result of more dialogue with Christians as well as seeing these values create a desirable way of life in the US. These values are not in agreement with Islam, which does not see personal freedom as a reconcilable truth with service to God. However, as the desire for freedom from oppressive rule becomes continues to grow in Muslim nations, these views will become necessary to execute upon self government.

A Changing View of Women

Any activities which have women’s rights at the forefront face an uphill battle in the Muslim world. However, increased dialogue with Christians cannot avoid addressing the progress that women have made in the west, and its appeal cannot be ignored by Arab women. The photo images of women voting in Iraq are the envy of many women in the Arab world. This changing dynamic drives discourse with Christians because it is a source of hope for Muslim women. It is not that they are less devout, but many of them long for freedom to assert themselves in roles for which they were created, and to make valuable contributions to their societies.

Increased Missionary Effort by both Christians and Muslims

Both Christian and Muslim communities have always put forth a strong missionary presence throughout the world. The urgency to take advantage of the visibility that all of the post 9/11 activity has provided appears to be growing and in many ways, the world is now more open to Islam than ever before. Although Christianity is the largest religion in the world, Islam is the fastest growing. One reason for this is the fact that many Muslim countries are not open to other religions, i.e. they do not espouse religious liberty; while most Christian nations allow the free establishment of other religions.

The Possibility of Democracy in the Arab has become a Reality

In his book After Jihad Noah Feldman states, “Democracy and Islam are mobile ideas that have come into contact over the course of a century. But only now, in the last decade have they entered a period in which self conscious synthesis is a real possibility.”

In many of his writings immediately following 9/11, Victor Davis Hansen implies that democracy is the next big possibility in the Middle East. The recent elections in Iraq, the situation in Iran, and activities in other places like Afghanistan and Pakistan are now demonstrating that this is more than just a possibility. This carries significant potential for change in Christian and Muslim relationships because true democracy ushers in the concept of free religion, which is a completely new political paradigm for Muslims. While it may not be the most pressing issue in any newly democratic but predominately Islam scenario, it is one that will eventually have to be addressed.

Crucial to Future Success

This essay has expressed that Christian and Muslim activities cannot be completely removed and observed from their respective cultures, and it is in this manner that their impact must be evaluated. The dialogue between Christian and Muslim is growing as is the relationship between the west and the east. Sometimes it is difficult to discern which is driving the other, but it is certain that the religious dialogue will serve to provide balanced perspective. It is also indisputable, that the tragic attacks of September 11 had an impact on this relationship which will be felt for decades to come. slr

Bibliography for Going Forward from September 11

Abdul Rauf, Feisal, What's Right With Islam : A New Vision For Muslims And The West. San Francisco: HarperSanFrancisco, c2004.

Abdo, Geneive, Answering Only To God : Faith And Freedom In Twenty-First-Century Iran. New York : Henry Holt and Co., 2003.

Albrecht, Mark, “Christian-Muslim Relations May 2002.” John Mark Ministries,

“Arab Democracy – A long way to go.” The Economist. April 9-15 2005, p.36

Arinze Cardinal Francis, “Christian Muslim Relations in the 21st Century.” Speech. SEDOS (Service of Documentation and Studies on Mission).

Caner, Ergun Mehmet, and Caner, Emir Fethi. Unveiling Islam. Grand Rapids, MI: Kregel Publications. 2002

“Delegation of Mideast Religious, Academic Leaders Aim to Show Americans a Different View of Muslim-Christian Relations in Region: A Positive One.” (News Release) Church World Service Newsroom : April 7, 2005

Feldman, Noah, After Jihad : America And The Struggle For Islamic Democracy. New York : Farrar, Straus and Giroux, 2003.

Frank, Mitch. Understanding September 11th : Answering Questions About The Attacks On America. New York : Viking, 2002.

Friedman, George. America's Secret War : Inside The Hidden Worldwide Struggle Between America And Its Enemies. New York: Doubleday, c2004.

Hajjar, George, “Aspects of Christian-Muslim Relations in Contemporary Lebanon.” The Duncan Black McDonald Center for the Study of Islam and Christian & Muslim Relations – Online Articles. Lebanon: Notre Dame University, 2002,

Hanson, Victor Davis. An Autumn of War. New York: Anchor Books, 2002.

Jewett, Robert. Captain America and the Crusade Against Evil: The Dilemma of Zealous Nationalism. Grand Rapids, Mich.: W.B. Eerdmans, c2003

Kimball, Charles (2004), “Toward a More Hopeful Future: Obstacles and Opportunities in Christian-Muslim Relations.” The Muslim World 94 (3), 377-385.

Lancaster, Pat. “Lebanon, Interlocking Influences Find Common Ground.” The Middle East. London: IC Publications, April 2005: 12

 “Saudi Arabia, Reforms, Development and Progress.” The Middle East. London: IC Publications, April 2005: 38

 Manji, Irshad, The Trouble With Islam. New York: St. Martin’s Press 2003

 Mamdani, Mahmood. Good Muslim, Bad Muslim : America, The Cold War, And The Roots Of Terror. New York : Pantheon Books, 2004.

Michel, Tom, S.J., “Christian Muslim Relations – Are we missing the real story?” National Catholic Reporter Vol.1 No. 13: June 25, 2003.

Nomani, Asra Q.Standing Alone In Mecca : An American Woman's Struggle For The Soul Of Islam. San Francisco: Harper SanFrancisco, c2005.

Zinsmeister, Karl, “In the Middle East, a New World.” The American Enterprise (Politics, Business, Culture).Washington DC: April/May 2005.