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



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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 

Mohammedanism. Nevertheless, among 



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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 – 



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must delay the final extinction of 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 Sadegh Hedayat, “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. 



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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 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 



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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. 

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: 



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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 



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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” (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, 



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the Creator of heaven and 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). 

Idara Otu (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 nulla salus (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 



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

Christians, 1895). 

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 



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145 

 

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 

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. Idara Otu 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, 



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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 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 



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147 

 

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. 

 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. Idara Otu 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 



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

148 

 

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, 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. 

 

 

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