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Tunisia is rich in history and cultural diversity at the crossroads of the Mediterranean and North Africa. Its capital, Tunis, where I’ve lived for almost three years, is a cosmopolitan crossroads encouraging cultural and interreligious exchanges. A walk through its streets reveals the heritage of cohabitation between different communities, as illustrated by the medina of Tunis with its mosques, churches and synagogues that testify to this religious plurality. Tunis is thus a place of exchange where European, African and Arab influences meet, cultivating a climate of tolerance and mutual enrichment.

The Institut des Belles Lettres Arabes (IBLA), my primary place of apostolate and comfort zone, is a specialised institute which was founded in 1929 by the Missionaries of Africa in Tunis. Its aim is to deepen understanding of the culture and faith of the Tunisian Muslim world, based on three essential pillars: the research library, the IBLA magazine and the Espace Jeunes, which I manage. IBLA embodies cultural encounters and dialogue; it perfectly reflects the philosophy of ‘give and take’ so dear to Léopold Sédar Senghor, who advocated the mutual enrichment of cultures. I meet people from all walks of life daily. IBLA is a true human and intellectual crossroads where ideas and life experiences are exchanged.

Dialogue as a tool for peace: responding to the call of Pope Francis

Through my experience at IBLA Espace Jeunes and the many interactions I have the opportunity to enjoy every day, even during brief moments of sharing, I firmly believe in Pope Francis’ vision that intercultural and interreligious dialogue is essential to promote peace and understanding in a diverse world. This dialogue according to the Holy Father must be based on mutual respect and attentive listening while recognising the differences that enrich us.

In his encyclical Fratelli Tutti, he states that ‘dialogue between people of different cultures or religions cannot be reduced to a simple exchange of ideas, but must include openness to the truth of the other and respect for his dignity’ (no. 198). This approach is echoed in my apostolate at the IBLA, where each meeting with young Tunisians is an opportunity for genuine openness to the other. In this authentic encounter, I strive not only to pass on but also to learn from them. The Pope’s call for a sincere and transformative encounter, where each person is enriched by the experience and wisdom of the other in a common quest for peace and social harmony, is reflected in these daily activities.

As a member of the Tunisian Anthropology Association, I regularly exchange views with academics on various subjects, including religious extremism. The perspectives and proposals to tackle it differ from faith to faith, underlining the situation’s complexity and the importance of dialogue to find solutions. As part of this, Pope Francis’ speech at Al-Azhar University in 2017 influenced my understanding of intercultural and interreligious dialogue. The Pope affirmed that dialogue is essential to combat fanaticism and promote peace, reminding us that ‘violence comes from the darkening of the human conscience, not from religion’. This vision resonates with our reflections, encouraging us to favour dialogue based on openness and mutual respect in order to build a more peaceful world.

Intercultural and Interfaith Dialogue, a Path to Peace and Understanding

As a priest and witness to the love of Christ at IBLA, I interact daily with young Tunisians, all Muslims, and often proud of their faith and religious identity. Many of them fervently quote Koranic suras, testifying to their attachment to their religion. It’s important to stress that Tunisians are generally peaceful, humble and welcoming people. I live my faith in silence, approaching intercultural and interreligious dialogue through concrete actions: tutoring, helping with homework, reading and conversation clubs. With seriousness and self-sacrifice, I commit myself to these young people, some of whom are surprised by my benevolence when they discover that I’m not a Muslim. For me, the reality of interreligious dialogue is manifest in sincere and respectful discussions.

Inspired by Pope Francis and his call in Fratelli Tutti, I am convinced that dialogue is lived above all through the example of everyday life. The Holy Father reminds us that we are called to bear witness to God’s love with humility, respect and openness, recognising the dignity of every person, whatever their beliefs. By following the example of Christ, who reached out to those who were different, we can create authentic and fraternal places of encounter, spaces where differences are perceived as richness rather than threats. My witness of authentic love here in Tunisia contributes to this vision: living a faith that seeks reconciliation, peace and mutual respect, while deeply honouring the culture and religion of others, as the Pope invites us to do.

The IBLA’s community apostolate: a commitment to peaceful coexistence and solidarity

Located in the heart of a popular Tunis district, IBLA is where the apostolate of proximity takes on its full meaning. I have developed close ties with families who often live in modest conditions. My daily commitment aims to promote universal values such as love, justice, peace and human dignity, transcending cultural and religious differences. I spend simple moments with these families, whether it’s a visit, a chat over a coffee or a Christian or Muslim celebration. These interactions allow me to experience and witness Christ’s universal love. The support I received from my Tunisian friends when my mum died last summer has reinforced my commitment to helping those in need in a spirit of solidarity and mutual respect.

Thanks to this experience, I have come to realise that in Tunisia, where Muslims, Christians, Jews, Arabs, Europeans and Africans live together daily, it is possible to create an environment conducive to peaceful coexistence and collaboration. I believe this is based on promoting a culture of dialogue, mutual education and respect for differences. Initiatives such as intercultural events, joint projects and open forums can promote encounters and exchanges between the various communities.

In my efforts to establish inclusive spaces for dialogue where each voice is respected, I strive to defuse tensions and build bonds of trust. I believe teaching and raising awareness among young people of the richness of diverse cultural and religious traditions is essential, highlighting shared values such as human dignity, peace and solidarity. Finally, by getting involved in joint social and charitable initiatives, I reinforce the spirit of collaboration, showing that, despite our differences, we can work together for the common good. I strive to achieve this in every interaction I have with others.

By: Larme Naba Pierre, M.Afr.

We live in a world of diverse cultures and religious beliefs. Humanity is becoming increasingly intercultural and interreligious. Human societies have developed in different directions: different cultures and, consequently, different ways of naming God and things. Multireligious and multicultural awareness has been rapidly heightened by communication, population mobility and the growing interdependence between peoples. This awakening to diversity prompts us Christians not only to ask questions, but also to affirm our faith and way of living, and most importantly, to relate to those we consider different from ourselves. From the beginning, Christianity has been aware of Jewish communities and other religious confessions.

The questions are: how can we promote universal values, that transcend cultural and religious differences in the light of the Gospel and foster an environment conducive to peaceful coexistence and collaboration of diverse communities?

What do we mean by intercultural dialogue and interreligious dialogue?

Generally speaking, dialogue is a conversation between people who, despite their differences, seek to establish a relationship. It is an exchange between two or more people who seek to share their life experiences. This is based on the principle that humans are relational beings. Intercultural dialogue is, therefore, a conversation between two or more people from different cultures. Showing interest in learning the other person’s language is already an element of intercultural dialogue. We look for common ways of describing God and things. Interreligious dialogue is an exchange between people of different faiths who seek to relate to each other and share their life experiences despite their religious differences.

As witnesses to God’s love, how can we address the issue of intercultural and interreligious dialogue?

My experience as a stagaire in Savelugu between 2009 and 2011 was a profound lesson in interreligious dialogue, inspired by the actions of Jesus, the man from Nazareth and a Jew, as depicted in John’s Gospel, chapter 4:1-15. The Gospel tells us that, before Jesus engaged in dialogue with the Samaritan woman, he expressed a need: water. This dialogue was made possible, because Jesus took the initiative to address the woman’s needs. In doing so, Jesus initiated a dialogue that was both intercultural and interreligious. In Savelugu, I realised the need to learn the local language to truly connect with the people. I took the initiative to get in touch with the local community and was warmly welcomed by a family who hosted me for three months, helping me learn Dagbanili, the local language.

Our regular meetings led to the need for a football pitch for the youngsters, which opened up dialogue between the Missionaries of Africa community working in Savelugu and its neighbours. Today, many young people from neighbouring communities use the pitch. We can enter into intercultural and interreligious dialogue by reaching out to others and expressing a human need. This dialogue must be embraced with an attitude of openness and non-judgement. Adopting this attitude will help prepare us for the dialogue. When Jesus asked a Samaritan woman for water, he knew there were social prohibitions between Jews and Samaritans. Yet he adopted an attitude of freedom that went beyond culture and gender. He showed he was free of hostility while remaining focused on what was essential: entering into conversation with the person, in this case, the Samaritan woman.

In the light of the Gospel, how can we promote universal values that transcend cultural and religious differences?

The remarkable thing about Jesus, as we read the Gospels, is how important the person is to him. His daily struggle on behalf of the people, especially the marginalised and the poor, is evident. His ministry is always about the person, the disciples, the crowd, friends, and enemies. He is always interested in those who are not Jews, those who are not part of the chosen people. His parables and encounters with non-Jews should help us promote dialogue with others from different religious traditions. We see Jesus talking to the Samaritan woman (Jn 4:1-15) as mentioned above; he admires the faith of a Gentile (Mt 8:10); and there are many other encounters.

As we pointed out, we are disciples following in Jesus’ footsteps. Imitating Jesus helps us to go beyond the religious barriers we face. In 1984, Pope John Paul II declared that ‘dialogue (interreligious dialogue) is fundamental for the Church, which is called to collaborate in God’s plan by ways of presence, respect and love for all people’. As Christians following Christ, the example of the Trinity is the foundation of the need for a Church in communion with dialogue. We understand that we must commit ourselves to praising others while at the same time engaging in dialogue with other religious confessions.

Like Jesus of Nazareth, we will break down barriers, practise tolerance and patience, commit ourselves to the liberation of humankind and realise fraternity in the face of the unique fatherhood of God. As Gustavo Gutierrez says in his book The Theology of Liberation, ‘Man is destined for total communion with God and the most complete fraternity with other men’. So, we need to listen and make room for others. We should not try to make others like us but recognise and accept differences.

By: Gaspard Cirimwami, M.Afr.