https://doi.org/10.21697/stv.7817
In this article the author’s intention is to attempt to give the issue of Christian-Muslim dialogue a Mariological perspective. At first it is important to show the presentation of the image of Mary in the description of Muslim theology. This serves to show how Mary is understood, where the similarities are, and where the differences are hidden. The next part of the article is an account of the Church’s dialogue with the Muslim religion. Common relations between these religions have their own history, often very turbulent. However, there are also positive and gestures of kindness. The matter of dialogue gained a special place during the Second Vatican Council during which the Church sought a thread of understanding with representatives of Islam. As we observe, the main emphasis was placed on common elements. However, we cannot fail to point out the significant differences between Christianity and Islam. St. John Paul II and Benedict XVI quickly noticed that theological dialogue presents its challanges since Islam does not accept the divinity of Jesus Christ, recognizing Him only as a prophet. Such a vision is not compatible with the doctrine of the Holy Trinity and reduces the choice of Mary to the status of any ordinary person. That is why these popes proposed investing efforts in a dialogue of life, dialogue at the level of beliefs and common values that are universal enough to be accepted by every man of good will who is open to transcendence.
In the last paragraph we noticed that Mariology reveals a certain opportunity for inter-religious dialogue. We can see this clearly in expounding Mary’s obedience. This virtue is one of the foundations of Muslim life that calls for submission to God’s will. Another aspect is the so-called „Example mediation”. Mary practiced universal values that retain their profound meaning for representatives of both religions. And finally the Fatima thread, which seems to be a sign of the times through which God spoke not only to those who venerate His Mother, but also to those who respectfully refer to Fatima, the daughter of Muhammad, whose name Mary took in some indirect way as the same of the place of the Portuguese apparitions in 1917.
Hence, an important principle is born for the Church to refer to Mary as often as possible by talking about her virtues and presenting her biblical vision when dialoguing with the Muslim religion, so as to complement the Koranic narrative. Marian piety should be encouraged and her intercession invoked, as is already the case in various shrines in the world. It is worth mentioning the part that Mary enjoys among Muslim. A Mariological rhetoric and reference to a way of living immersed in Marian spirituality could be used more frequently and to greater effect in the dialogue between the Catholic Church and Islam.
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