




































FOSTERING INTERRELIGIOUS DIALOGUE BETWEEN CHRISTIANS AND 

MUSLIMS IN NIGERIA 
 

Chukwunonso Vitalis OGBO 

 

Abstract 

Upon being confronted by the mystery of his being and those of other creatures around 

him, man realizes that there must be a Supreme Being behind these mysteries who 

deserves praise and worship since all things owe their existence to him. Man, therefore 

becomes essentially religious. Over the years, however, good number of religion has 

developed with millions of adherents. Each religion makes claim concerning man‘s 

ultimate end and the way to attain it. Sometimes, these claims can be conflicting with each 

individual believing his or her faith to be the ultimate, and therefore, looks at other 

opposing views with suspicion and rejection. In Nigeria, this tendency is found more 

conspicuously between Muslims and Christians. Often time, Christians see their Muslim 

brothers as enemies and verse versa. This study employs critical method to evaluate how 

the situation can be rescued through interreligious dialogue. The research discovers that 

both Christianity and Islam ultimately propose to foster interreligious dialogue, and quite 

certain, little progress has been made so far in Nigeria. Yet a deeper sense of interreligious 

dialogue needs to be fostered between the two religions if peace and the long needed 

social development are to be achieved. 

Keywords: Religion, Dialogue, Islam, Muslim, Catholicism, Nigeria 

 

1. Introduction 

V.C. Ogbo (2018, p.42) noted that one of the earliest surviving criticisms of Islamic moral 

values is to be found in the writings of John Damascus (676-749) who was familiar with 

Islam and Arabic. He noted that the second Chapter of his book, The Fount of Wisdom, 

titled  ―Concerning  Heresies,‖  presents  a  series  of  discussions  between  Christians  and 

Muslims. John claimed an Arabian monk (whom he did not know was Bahira) influenced 

Muhammad and viewed the Islamic doctrines as nothing more than a hodgepodge culled 

from the Bible (Ogbo, 2018, p.42). In tenth and eleventh –century Syria, there lived a poet 

called Al-Ma‘arri. He became well known for a poetry that was affected by a pervasive 

pessimism. He labeled religions in general as ‗noxious weeds‘ and said that Islam does not 

have a monopoly of truth. He had particular contempt for the ulema, writing that, ―They 

recite their sacred books, although the fact informs me that these are fiction from first to 

last. O Reason, thou (alone) speaks the truth. Then perish the fools who forged the 

religious traditions or interpreted them (Ogbo, 2018, p.42). 
 

In his Examination of the Three Faiths, the Jewish philosopher, Ibn Kammuna, offered a 

critique of Islamic values. He reasoned that the Sharia was incompatible with the 



Aquino Journal of Philosophy, Vol. 1(1), 2021 

 

principles of Justice, and that this undercut the notion of Mohammad being the perfect 

man. There is no proof, according to him, that Mohammad attained perfection and the 

ability to perfect others as claimed (Kamuna, 1971, pp.148-149). Ibn Kammuna thus 

claimed that people converted to Islam from ulterior motives: 
 

That is why, to this day we never see anyone 

converting to Islam unless in terror, or in quest of 

power, or to avoid heavy taxation, or to escape 

humiliation, or if taken prisoner, or because of 

infatuation with a Muslim woman, or for some 

similar reason. Nor do we see a respected, wealthy 

and pious non-Muslim well versed in both his faith 

and that of Islam, going over to the Islamic faith 

without some of the aforementioned or similar 

motives (Kamuna, 1971, pp.148-149). 
 

Similarly, Maimonides, one of the 12th century thinkers, criticized what he perceived as 

the lack of virtue in the way Muslims rule their societies and relate to one another. In his 

Epistle to Yemenite Jewry, he refers to Mohammad as ‗hameshuga‘ – literary, ‗that mad 

man‘ (Hartman &Halkin, 1993, p.5). 
 

In Of the Standard of Taste, an essay by David Hume, the Quran is described as an 

‗absurd performance‘ of a pretended prophet who lacked a just sentiment of morals. 

Attending  to  the  narration,  Hume  says,  ―We  shall  soon  find  that  Muhammad  bestows 

praise on such instances of treachery, inhumanity, cruelty, revenge, bigotry, as are utterly 

incompatible with civilized society. No steady rule of right seems there to be attended to; 

and every action is blamed or praised, so far as it is beneficial or hurtful to the true 

believers‖ (Ogbo, 2008, p.43). The Hindu philosopher Vivekananda commented on Islam 

as follows: 
 

Now, some Mohammedans are the crudest in this 

respect, and the most sectarian. Their watchword is: 

―There is one God, and Mohammed is his prophet.‖ 

Everything beyond that not only is bad, but must be 

destroyed forthwith, at a moment‘s notice, every 

man or woman who does not exactly believe in that 

must be killed; everything that does not belong to 

this worship must be immediately broken; every 

book that teaches anything else must be burnt. From 

the Pacific to the Atlantic, for five hundred years 

blood     ran     all     over     the     world.     That    is 



Ogbo Fostering Interreligious Dialogue Between … 

 

Mohammedanism. Nevertheless, among these 

Mohammedans, wherever there is a philosophic  

man, he was sure to protest against these cruelties. In 

that he showed the touch of the Divine and realized a 

fragment of the truth; he was not playing with his 

religion; for it was not his father‘s religion he was 

talking, but spoke the truth direct like a man ((Ogbo, 

2008, p.43). 
 

Referring to the founder of Islam Vivekananda further comments that the more selfish a 

man, the more immoral he is. This, according to him, also applies to race. He observes that 

that race which is bound down to itself has been the most cruel and the most wicked in the 

whole world. He then noted that there has not been a religion that has clung to this 

dualism more than that founded by the Prophet of Arabia, and that there has not been a 

religion, which has shed so much blood and has been cruel to other men. He observes that: 
 

In the Koran there is the doctrine that a man who 

does not believe these teachings should be killed, it 

is mercy to kill him! And the surest way to get to 

heaven, where there are beautiful houris and all sorts 

of sense enjoyments, is by killing these unbelievers. 

Thinks of the bloodshed there has been in 

consequence of such beliefs (Ogbo, 2008, p.44). 
 

Dayanand Saraswati in fact doubted that there is any connection of Islam with God. 

According to him, had the God of the Quran been the Lord of all creatures, and been 

merciful and kind to all, he would ever have commanded the Mohammedans to slaughter 

men of other faith: ―If he is merciful, will he show mercy even to the sinner? If the answer 

be given in the affirmative, it cannot be true, because further on it is said in the Quran, 

‗Put infidels to sword‘‖ (Ogbo, 2008, p.44). In other words, he that does not believe in 

Quran and the Prophet Mohammad is an infidel; he should therefore be put to death. 

Saraswati then concludes that since the Quran sanctions such cruelty to non- 

Mohammedans, it can never be the Word of God. 
 

Winston Churchill condemning some Islamic moral values says that the effects of such 

values   are   apparent   in   many   countries:   ―Improvident   habits,   slovently   systems   of 

agriculture, sluggish methods of commerce, and insecurity of (life and) property exist 

wherever the followers of the Prophet rule or live‖ (Ogbo, 2008, p.44). The influence of the 

religion paralyses the social development of those who follow it. He added that the  fact 

that in Mohammedan law every woman must belong to some man as his absolute property 

– either as a child, a wife, or a concubine – must delay the final extinction of 



Aquino Journal of Philosophy, Vol. 1(1), 2021 

 

slavery until the faith of Islam has ceased to be a great power among men. In his words, 

―No   stronger   retrograde   force   exists   in   the   world.   Far   from   being   moribund, 

Mohammedanism is a militant and proselytizing faith…and were it not that Christianity is 

sheltered in the strong arms of science, the science against which it had vainly struggled, 

the civilization of modern Europe might fall, as fell the civilization of ancient Rome‖ 

(Ogbo, 2008, p.44-45). 
 

According  to  SadeghHedayat,  ―Every  aspect  of  life  and  thought,  including  women‘s 

condition, changed after Islam. Enslaved by men, women were confined to the home. 

Polygamy, injection of fatalistic attitude, mourning, sorrow and grief led people to seek 

solace in magic, witchcraft, prayer, and supernatural beings‖ (Ogbo, 2008, p.45). Agreeing, 

with Hedayat that Islamic values produces a variety of social ills in the regions it 

conquered, Philip Schaff asserts that: ―Mohammedanism conquered the fairest portions 

of the earth by sword and cursed them by polygamy, slavery, despotism and desolation. 

The moving power of Christian mission was; the moving power of Islam was fanaticism 

and brute force (Ogbo, 2008, p.45).‖ In the same light, James Barton regrets that in Islam: 
 

Man is reduced to a cipher. Human agency and 

human freedom are nullified. Right is no longer right 

because it is right, but because Allah wills it to be 

right…It has become a deadening doctrine of faith. 

Man must believe and pray, but these do not ensure 

salvation or any benefits except Allah wills it…even 

in the most extreme forms of the Augustinian and 

Calvinistic systems there were always present in 

Christianity other elements which prevented the 

conception of the divine sovereignty from paralyzing 

the healthy activities of life as the Mohammedans 

doctrine has done (Barton, 1918, p.139). 
 

During a lecture given at the University of Regensburg in 2006, Pope Benedict XVI 

quoted an unfavorable remark about Islam made at the end of the 14th century by Manuel 

II Palaiologos, the Byzantine emperor: ―Show me just what Muhammad brought that was 

new, and there you will find things only evil and inhuman, such as his command to spread 

by the sword the faith he preached‖ (Ogbo, 2008, p.45). Benedict XVI was of course an 

advocate of interreligious dialogue and he believes that through dialogue, we may gain a 

deeper understanding of each religion and be able to relate better with one another in the 

society. 
 

Much of misunderstanding in Nigeria today which has been responsible to various crises 

is a result of lack of understanding and mutual coexistence between the two major 



Ogbo Fostering Interreligious Dialogue Between … 

 

religious traditions in the country, namely Islam and Christianity. The bone of contention 

in most cases is the exclusive claim to the truth of divine revelation by adherents of each 

of these religious groups. Rather than bring peace and development, such a development 

contributes in keeping Nigeria backward. This attitude of rejecting the tenets of other 

religions and placing one‘s own religion first had been a problem confronting humanity 

from early times. 
 

During a quarrel between Muhammad and some Meccans, the Meccans inquired from 

some Jews who visited and said to them: ―Jewish people, you are the first scripture people 

and know our quarrel with Muhammad. Is our religion better or his?‖ (Kenny, 1997, p.75). 

They Jews said to them, ―your religion is between than his, and you are more in the right‖ 

(Kenny, 1997, p.75). The issue here is the claim that one‘s religion is better than other 

religions. The people of Mecca believed that their religion was superior to that preached 

by Muhammad. The Jews who were equally suspicious of the Islamic religion did not 

hesitate to subordinate Islam to the Meccan religion. You find out that people regarded 

some religious tradition as inferior to others. Muhammad too was not an exception. About 

the Jews came the Qur‘an verse (4:51-2, 54-5)
:
 

Have you not seen those who were given part of the scripture? They 

believe in Jibt and Taghut and say to the unbelievers 

that these are better guided than those who believe. 

God has caused them…and they jealous of what God 

has given some people in his favour? (that is 

prophecy) We gave the family of Abraham the 

scripture and wisdom and a great kingdom. Some of 

them believe in it, while other turn from it and Hell 

will suffice for their burning (Kenny, 1997, p.75). 
 

In the above passage, we find that the Qu‘ran in regards adherents of other religions as 

unbelievers. For the holy book, only the Muslims are true believers. This passage also 

accuses the Jews of jealousy of the gift of prophecy which God has given to Mohammad 

and condemns nonbelievers to hell fire. Such is the outcome of the situation whereby 

dialogue is excluded in the relation between various religions in the society. 
 

Thus, a fundamental concern in the dialogue between Christians and Muslims in Nigeria is 

the competing claim to the truth of the beliefs of the different religions. Are the claims of 

each tradition being the only source of theological truth justified? With this basic 

theological question in view, this word is divided into six sections. The first is the 

introduction. The section looks at the meaning and definition of interreligious dialogue. 

The third and the fourth present the fundamental teachings of the Catholic Church and 

Islam respectively on interreligious dialogue. In this section attention is paid to the 



Aquino Journal of Philosophy, Vol. 1(1), 2021 

 

Vatican documents and post Vatican documents on the one hand, as well as the Koran and 

writings of Islamic scholars on the other hand. The fifth section considers the experience 

of interreligious dialogue in Nigeria by both Christians and Muslims, while the last section 

is the conclusion. 
 

Interreligious dialogue is all about human interaction and relationships (Fults, 2020). 

Thus, as Sandi Fults (2020) noted, it can take place between individuals and communities 

and it can feature on different levels. It can take place in both formal and informal settings, 

for instance, in schools, in our working places, between neighbors, etc. Dialogue is 

therefore expedient inasmuch as we come into daily contact with each other in the course 

of life (Fults, 2020). Now, that Muslims and Christians in Nigeria share many things in 

common including the environment, school, market, workplace, political party is 

incontestable.  In  the  words  of  Fults  (2020),  ―Muslims  and  Christians  live  on  the  same 

streets; use the same shops, buses and schools.‖ Interreligious dialogue, therefore, becomes  

―part  of  daily life during which different cultural  and  religious  groups interact with 

each other directly, and where tensions between them are the most tangible.‖ 
 

This tension may be a result of the conscious or unconscious belief that one‘s religion is 

better off than the others‘. The question, however, is: can such a claim be justified? With 

this in mind this study is divided into six sections. The first is the introduction. The section 

looks at the meaning and definition of interreligious dialogue. The third and the fourth 

present the fundamental teachings of the Catholic Church and Islam respectively on 

interreligious dialogue. In this section attention is paid to the Vatican documents and post 

Vatican documents on the one hand, as well as the Koran and writings of Islamic scholars 

on the other hand. The fifth section considers the experience of interreligious dialogue in 

Nigeria by both Christians and Muslims, while the last section is the conclusion. 

 

2. Meaning of Interreligious Dialogue 

The  term  ―dialogue‖  can  be  understood  as  that  which  involves  the  recognition  of 

difference not as a way of foreclosing engagement, but as a way of seeing and engaging 

with each other (Awoke, et al. 2020, p.113).  Interreligious dialogue ―is  about people of 

different faiths coming to a mutual understanding and respect that allows them to live and 

cooperate with each other in spite of their differences (Fult, 2020).According to Sandi 

Fults, interreligious dialogue is a challenging process by which adherents of different 

religious traditions encounter each other in order to break down the walls of division that 

stand at the center of most wars (Fults, 2020). Interreligious dialogue, thus, is an 

interactive process by which people of varied religious traditions try to understand 

themselves so that religion may not be an instrument of division but of peace in the 

society. For, as Fults (2020) rightly observes, ―the objective of interreligious dialogue is 

peace.‖ It follows, then, that interreligious dialogue can take different forms. Hence, Fults 

writes: 



Ogbo Fostering Interreligious Dialogue Between … 

 

Interreligious dialogue has many faces. Two people 

can come together and share the aspects of their 

respective faiths and struggle to understand that 

which s foreign. Theologians can write papers, 

publish in journals, and convene to discuss the finer 

theological issues related to interreligious dialogue 

(and there are a multitude of theological issues). 

Perhaps members of one faith tradition can join with 

members of another religion to improve a 

neighborhood…Each of the above example is a form 

of interreligious dialogue (Fults, 2020). 
 

From here it is clear that the invitation to dialogue is extended to everyone and not an 

exclusive preserve of the religious leaders. Hence, the clarification which Fults provides 

with regard to this point cannot be ignored. He further remarks that interreligious dialogue 

―refers  to  cooperative  and  positive  interaction  between  people  of  different  religious 

traditions…at both the individual and institutional level‖ (Fults, 2020). The methodology 

for dialogue which Fults provides is of particular importance. He remarks that in the 

process of dialogue, it is importance that each of the participants makes no attempt to 

evangelize the others, as this tendency for evangelism is often accompanied by an attitude 

of exclusive superiority, namely ―the spoken or unspoken belief that one‘s religion…the 

only way in the ultimate sense of the term (Fults, 2020). 
 

It is in line with the above assumption that Fults provides some general guidelines for 

effective interreligious dialogue. Some of these are worthy of our mention here (Fults, 

2020): 
 

i. Participants in interreligious dialogue cannot use the encounter as opportunities to 
defend their own traditions. 

ii. Interreligious dialogue should not be seen as a means to defend religion in general. 

iii. Although conversion is not the goal of interreligious dialogue, yet it is possible that it 

may take place as participants may find themselves transformed by the interfaith 

encounter. 

iv. Dialogue participants must reveal the beliefs that they hold closest and that define 

their tradition. 

v. Since interreligious dialogue is an expression of the participant‘s lived faith, it should 

form communities of awareness, keeping in mind that it is not a philosophical, 

theological or intellectual exercise. 

vi. Since peace is the goal of interreligious dialogue, the process must be peaceful 
 

This  is  why  Fults  emphases  that  in  interreligious  dialogue,  ―each  party  remains  true  to 

their own beliefs while respecting the right of the other to practice their faith freely‖ 



Aquino Journal of Philosophy, Vol. 1(1), 2021 

 

(Fults, 2020) see also Otu, 2006, p.137). Similarly, the Pontifical Council for 

Interreligious Dialogue (PCID) describes four forms of dialogue so that all can find a 

method that suits their experience: the dialogue of life, the dialogue of action, the dialogue 

of theological exchange, and the dialogue of religious experience (United States 

Conference of Catholic Bishops, 2020). 

 

3. Interreligious Dialogue in Catholicism 

One cannot underestimate the impact of the Church‘s interreligious undertaking in today‘s 

increasingly globalized world, especially as the vast human society finds itself everyday 

more intimately connected across the geographical, cultural and religious boundaries 

(United States Conference of Catholic Bishops, 2020). The necessity of Catholic Church 

involvement in bringing about healing cause by division and misunderstanding in a world 

filled with conflict and tension is highlighted by Pope Francis in his September 1, 2013, 

Angelus Message (United States Conference of Catholic Bishops, 2020). According to 

him,  ―It  is  neither  a  culture  of  confrontation  nor  a  culture  of  conflict  which  builds 

harmony within and between peoples, but rather a culture of encounter and a culture of 

dialogue; this is the only way to peace‖ (United States Conference of Catholic Bishops, 

2020). 
 

The Church‘s relationship with the communities of other religious traditions was impacted 

by the Second Vatican Council‘s 1965 Declaration on the Relation of the Church to Non- 

Christian Religions, Nostra Aetate (United States Conference of Catholic Bishops, 2020). 

As  Idara Out (2006, p.135) remarks, ―In  Nostra Aetate, the Council recognized that the 

Church shares certain basic truths and values with other religions, and that humans share a 

common desire to probe the ultimate mystery of life.‖Here, the Catholic Church 

encourages her members in dialogue and collaboration with members of other religions. 

She believes that there are certain elements about other religious traditions which are good 

and true. The goal of the Church, then, is to foster bonds of friendship, mutual 

understanding, and constructive collaboration among the world‘s religions in the genuine 

service  of  humanity (Otu,  2006,  p.135).  Moreover,  ―All  men  form  but  one  community. 

This is because all stem from the one stock which god created to people the entire earth 

(cf. Acts 17:26), and also because all share in a common destiny, namely God (Flannery, 

2001, no.1). Furthermore, in Nostra Aetate we read: ―The Catholic Church rejects nothing 

of what is true and holy in these religions. She has a high regard for the manner of life and 

conduct, the precepts and doctrine which, although differing in many ways from her own 

teaching, nevertheless, often reflect a ray of that truth which enlightens all men‖ (Flannery, 

2001, no.1). The relationship with Islamic religion is particularly emphasized: 
 

The Church also has a high regard for the Muslims. 

They worship God, who is one, living and subsistent, 

merciful and almighty, the Creator of heaven and 



Ogbo Fostering Interreligious Dialogue Between … 

 

earth, who has also spoken to men. They try to 

submit themselves without reserve to the hidden 

decrees of God, just as Abraham submitted himself 

to God‘s plan, to whose faith Muslims eagerly link 

their own (Flannery, 2001, no.3). 
 

What the Council Fathers are saying is that the Catholic Church does not which to 

discriminate against the Muslims. For, as a matter of fact they have a lot in common with 

us; and even with regard to the differences, the Church still recognize the truth in some of 

these and has high regard for them. Recognizing the many quarrels which have arisen 

between Christians and Muslims, the Catholic Church now wishes to enter into dialogue 

with the Muslims in order to achieve a mutual understanding for the benefit of all. The 

Council concludes ―…let them together preserve and promote peace, liberty, social justice 

and moral values‖ (Flannery, 2001, no.3). 
 

IdaraOtu (2006, p.134) remarked that this welcome development was not the case prior to 

the Vatican II Council. He says: 
 

Vatican II teachings on the relations of the Church 

with other world religions are a watershed in the 

history of the Roman Catholic Church. Prior to the 

Council, the Church had adopted a cautionary and 

condemnary stand in its attitudes towards other 

religions…With the convocation of Vatican II, the 

Church signaled a shift from the theological 

presupposition of extra ecclesia nullasalus (outside 

the Church there is no salvation) towards the 

recognition of the possibility of salvation both 

outside the Church and from non-Christian religions 

(Otu, 2006, p.134). 
 

Reiterating the same point, Thomas Reese says, ―For us, religious freedom is a matter of 

Church teaching. We have to observe it, we have to respect it; whereas before Vatican II, 

we were not very respectful of religious freedom‖ (Poggiloi, 2009). With Nostra Aetate, 

therefore,  ―the  Church  sets  its  foot  on  the  path  of  dialogue  with  other  world  religions‖ 

(Otu, 2006, p.134). Turning our attention to the post Vatican II documents, we find the 

same attitude of invitation to dialogue and collaboration. In its 1984 document, The 

Attitude of the Church towards the Followers of other Religions, the Pontifical Council for 

Interreligious Dialogue defined four kinds of dialogue: dialogue of life, dialogue of action, 

dialogue of theological experience, and dialogue of religious experience (Secretariat for 

non-Christians, 1895). 



Aquino Journal of Philosophy, Vol. 1(1), 2021 

 

Pope  Benedict  XVI added  emphasis  on  being a  Pilgrim  Church  journeying toward  ―the 

fullness of Truth‖ in friendship with ―fellow pilgrims‖ of other religions; appealing to the 

Church in Africa to live in respect and peace with Muslims (Otu, 2006, p.144). Now, Pope 

Francis expands the dialogue further by emphasizing the fact that we all are pilgrims 

journeying together, seeking the radiant peace of God‘s face (Otu, 2006, p.147). Hence, he 

expounded the need to  develop a sense of ―friendship‖ as a foundation for the dialogue 

that addresses the social ills of our world (Otu, 2006, p.147). 

 

4. Interreligious Dialogue in Islam 

Like Catholicism, the emergence of dialogue in Islam took a gradual process. It was 

altogether absent ab initio. For instance, during a quarrel between Muhammad and some 

Meccans, the Meccans inquired from some Jews who visited and said to them: ―Jewish 

people, you are the first scripture people and know our quarrel with Muhammad. Is our 

religion better or his?‖ (Kenny, 1997, p.75). The Jews said to them, ―your religion is better 

than his, and you are more in the right‖ (Kenny, 1997, p.75). The issue here is the claim 

that one‘s religion is better than other religions. The people of Mecca believed that their 

religion was superior to that preached by Muhammad. The Jews who were equally 

suspicious of the Islamic religion did not hesitate to subordinate Islam to the Meccan 

religion. You find out that people regarded some religious tradition as inferior to others. 

Muhammad too was not an exception. About the Jews came the Qur‘an verse (4:51-2, 54- 

5)
:
 

 

Have you not seen those who were given part of the scripture? They 

believe in Jibt and Taghut and say to the unbelievers 

that these are better guided than those who believe. 

God has caused them…and they jealous of what God 

has given some people in his favour? (that is 

prophecy) We gave the family of Abraham the 

scripture and wisdom and a great kingdom. Some of 

them believe in it, while other turn from it and Hell 

will suffice for their burning (Kenny, 1997, p.75). 
 

In the above passage, we find that the Qu‘ran in regards adherents of other religions as 

unbelievers. For the holy book, only the Muslims are true believers. This passage also 

accuses the Jews of jealousy of the gift of prophecy which God has given to Mohammad 

and condemns nonbelievers to hell fire. Such is the outcome of the situation whereby 

dialogue is excluded in the relation between various religions in the society. Thus, a 

fundamental concern in the dialogue between Christians and Muslims in Nigeria is the 

competing claim to the truth of the beliefs of the different religions. Nowadays, however, 

Islam like Catholicism has embraced dialogue as a necessary tool for peaceful coexistence 

with other religions. The Qur‘an actually places emphasis on brotherhood and unity and 



Ogbo Fostering Interreligious Dialogue Between … 

 

makes invitation for peaceful coexistence among believers. Thus, in Sura:49, Ayat 10, we 

read that ―The believers  are but a single brotherhood: so make peace and reconciliation 

between your two (contending) brothers; and fear God, that you may receive mercy‖ 

(Mohammad, ? p.45). This passage is an invitation to dialogue among believers. In line 

with Pope Francis‘ call for fraternal brotherhood, the Qur‘an calls us for reconciliation and 

peace, and these can only come about through dialogue. In the political realm, however, 

Islam has been used as a tool for confrontation with, and conquest of others (Kenny, 1997, 

p.45).But although the Qur‘an speaks of differences as real, it condemns the use of the 

notion of ―difference‖ as a pretext to demonize or subjugate others (Monti, 2019). 
 

Turning our attention to the writings of Islamic scholars, we also find the same attitude of 

invitation to dialogue and collaboration. According to Monti, Islam as a religion arose 

within the milieu where, among the Arabs, there were Christian and Jewish communities 

who professed monotheism not practiced by other tribes (Monti, 2019). People who 

eventually became Muslims were always aware of many of the figures that were part of 

Jewish and Christian such as Abraham and Hagar; after the rise of Islam these figures 

became integral to the belief system of the new religion even though they were now seen 

through a slightly different interpretative lens (Monti, 2019). Historically speaking, Islam, 

while recognizing these religions, sought to engage with their adherents and even referred 

to them as part of the family of religions (ahl-i-kitab) (Monti, 2019). This is the context in 

which this study locates Islam‘s position on interreligious dialogue. In this sense, Islam 

has been dialogical from its very inception. 

 

5. Experience of Interreligious Dialogue in Nigeria 

With regard to interreligious dialogue in Nigeria, we can speak of both successes and 

failures. Every religious tradition has grown through the ages in (dialogue and) historical 

interaction with others. Christians, Muslims and members of other religious communities, 

have shared not only villages and cities, but ideas of God and divine revelation. Hence, 

Hans  Kung‘s  opinion  that:  ―There  will  be  no  peace  among  the  nations  without  peace 

among the religions; there will be no peace among the religions without dialogue among 

the religions‖ (Monti, 2019), becomes very relevant. With this in mind, we shall have a look 

at the experiences of both Islam and Catholicism in Nigeria on interreligious dialogue 

looking primarily at their successes and challenges. 
 

One of the fundamental problems standing between Christian-Muslim relationships in 

Nigeria is the claim of each religion to be the only source of theological truth. IdaraOtu 

made a similar observation when he remarked, with reference to the Church in Africa, that 

―the  main  potential  barrier  to  dialogue  is  the  tendency of  one  of  either  religions  to  lay 

claim to exclusivity of revelation‖ (Otu, 2006, p.141). This claim can hardly be justified. 

Rather, the existence of both religions should be understood as an effect of interaction 

between  different  points  of view and  common  effort  of looking for the  answers to  the 



Aquino Journal of Philosophy, Vol. 1(1), 2021 

 

question about God and his relation to the world. In this way, the role of dialogue cannot 

be reduced to only a politically correct element but may be something more essential – the 

basis of reasonable existence and development of religions. 
 

A number of successes have therefore been recorded in this regard. Here in Nigeria there 

is the Bishops Commission for Ecumenism and Interreligious Relations (Igwe, 2018). 

Many Nigerian dioceses have similar commissions to implement the Church‘s teaching in 

response to the particular multi-religious mix in their respective territories. Their mandate 

is to foster relations with the leaders and congregations of other religions, organize joint 

services to celebrate national events and to show a united religious response to local, 

national and international tragedies, publish messages on interfaith/interreligious relations 

and to promote the Church‘s teaching on interreligious dialogue. The following successes 

have been achieved: 
 

 The study of Islam is undertaken in major institutions such as seminary schools
 Many Christians now come to the understanding that there can be salvation outside the 

confines of Christianity

 Christians and Muslims coexist in one political party in Nigeria in search of common good

 During elections into political offices in Nigeria, as was observed in the 2019 general 

elections, many Christians happily voted Muslims into political offices

 Catholic clergy take up further studies in Islam in other to deepen our understanding of the 

Islamic faith
 

The above successes notwithstanding, and irrespective of the fact that there is a 

Commission for Ecumenism and Interreligious Relations in Nigeria, from all indication 

little or no dialogue has been going on in recent times among Christians and Muslims in 

the country. Hence, clashes, killings and political exclusion base on religion have 

characterized interreligious relationships. Therefore, bearing in mind that it is not religion 

per say that causes conflict, but individuals who exploit religion for personal, commercial 

and political gains, efforts should be made in the spirit of love to meet the following 

challenges: 
 

 The study of religions other than one‘s religion should be extended to other institutions in 
Nigeria beginning from secondary schools

 Children in primary school levels should be thought to respect and value religions other 

than the one they profess

 Catholics should get more involved in politics in order to contribute their quota in seeing 

that Nigerian constitution permits interreligious studies in early school age of our children 

and to ensure that the religious tenets of a particular group is not imposed on others by the 

constitution

 Church leaders should learn to preach the message of love towards other religious 

adherents and highlight the need to forgive past mistakes.



Ogbo Fostering Interreligious Dialogue Between … 

 

 The Church should stand against violence and terrorism perpetrated in the name of 

religion. Religion cannot justify intolerance or war; ―We cannot kill in God‘s name‖ 

(Benedict XVI, 2010, p.120) see also (Onayekan, 2011, p.46).

 
 

6. Conclusion 

One of the fundamental problems standing between Christian-Muslim relationships in 

Nigeria is the claim of each religion to be the only source of theological truth. IdaraOtu 

made a similar observation when he remarked, with reference to the Church in Africa, that 

―the  main  potential  barrier  to  dialogue  is  the  tendency of  one  of  either  religions  to  lay 

claim to exclusivity of revelation‖ (Otu, 2006, p.141). The study observes that since 

Nigerians live in a community consisting of Christians and Muslims, there is need for 

mutual respect for each religion and this can only be achieved through dialogue. Rather 

than sounding the alarm about the strength of Christians as is often the case, it would be 

better to exert oneself for development of the country (Buhimann, 1997, p.135), and this 

can hardly come about except we live in mutual understanding – except we engage in 

interreligious dialogue. 
 

Similarly, it should be noted that reformism becomes Islamism from the moment it adopt a 

specific program of introducing an Islamic society to the exclusion of all others, from the 

moment it directs its energies towards the full application of Sharia and the establishment 

of an Islamic state (Stamer, 1996, p.66). This development is contrary to the true spirit of 

interreligious dialogue which demands freedom of belief and religion. Being the most 

religious nation in the world (Onaiyekan, 2011, p.37), Nigeria should as well be an 

exemplary nation, a true light of the world.The study started by defining the term 

interreligious dialogue. It then goes further to examine how it is welcomed or rejected in 

both Catholicism and Islam. It has been established in this regard that fundamentally, The 

Catholic as well as Islam is a promoter of interreligious dialogue. How this reality is lived 

in Nigerian experience was then examined with regard to which the study identifies not 

only strengths but also some weaknesses. 
 

The purpose of the Vatican II document, Nostra Aetate, is given in its first paragraph as an 

examination of the relation which the Church has to non-Christian religions (Flannery, 

no.1). This is motivated by the Church‘s desire to foster unity and charity among 

individuals since all shares in a common destiny, namely God (Flannery, no.1). It is a 

profound awareness of this divine being, God that gave rise to religions in the first place 

including Hinduism, Buddhism, and other religions found throughout the world. The 

document remarks that: ―The Catholic Church rejects nothing of what is true and holy in 

these religions…Yet she proclaims and is duty bound to proclaim without fail, Christ who 

is the way, the truth and the life (Flannery, no.2). Based on this, the Church urges her sons 

and daughters to enter into dialogue and collaboration with members of other religions, 



Aquino Journal of Philosophy, Vol. 1(1), 2021 

 

with prudence and charity. Concerning the Muslims, the document identifies great 

similarity between their faith and the faith of the Church and urges that ―a sincere effort be 

made to achieve mutual understanding‖ ((Flannery, no.3) with them. It also acknowledges 

the common spiritual heritage which the Church shares with Jews and calls also for 

mutual understanding and appreciation through dialogue (Flannery, no.4). God, in whose 

image we are all created, is the Father of all (Flannery, no.5). Hence, there is no bases 

whatsoever for any discrimination. 
 

This study thus condemns all forms of discrimination on the basis of religion. This is 

because we all are God‘s children as we are all created in his image and likeness. God 

becomes our common Father. Therefore, there is no ground for discriminations because 

we are brothers and sisters. Moreover, there are certain things which are good and holy 

from other religions such as Islam and Judaism. However, this does not mean we can 

compromise the Gospel of Christ. Although there may be some misunderstandings in the 

past, the surest means to true friendship is mutual dialogue. 



Ogbo Fostering Interreligious Dialogue Between … 

 
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