Résumé :

La leçon civilisationnelle que retient l'histoire est la nécessité de composer avec l'idée de l'existence d'un Autre, dont les convictions religieuses sont différentes. Le conflit étant vain, la solution demeure un dialogue construit et critique entre différents référentiels.

Le dialogue islamo-chrétien est une tentative de comprendre l'Autre ; élaborer, de lui, une vision philosophique non dogmatique. Pour ce, il est appelé à dépasser, les paramètres de confrontation ayant dominé le Moyen-Âge des croisades et de l'expansionnisme musulman.

Du coup, il n'est point permis d'ignorer les exigences de la modernité, pour faire aboutir le dialogue islamo-chrétien. Il est primordial de repenser les paramètres de ce dialogue pour le libérer de la controverse et de l'approche apologétique et anhistorique. Sinon les pièges de la récupération fondamentaliste prendraient le devant. Le succès de ce dialogue dépend largement du succès du dialogue entre les adeptes de chaque religion, et la modernité et ses acquis.

Mots Clés : Dialogue, Islam, Christianisme, Occident, modernité, démocratie, droits de l'homme.

Abstract :

The cultural lesson that the history retains is the need for composing with the idea of the existence of another, from which the religious convictions are different. The conflict being useless, the solution remains a built and critical dialogue between various reference frames. The Islamic Christian dialog is an attempt to include/understand the Other; to work out, with him, without dogmatic philosophical vision. For this, it has to exceed, the parameters of confrontation having dominated the middle Ages of the crusades and the Moslem expansionism. So, it is not allowed to be unaware of the requirements of modernity, to make succeed the Islamic Christian dialog. It is of primary importance to reconsider the parameters of this dialogue to release it from the controversy and the apologetic and Meta historic approach. If not the traps of fundamentalist recovery would take the initiative. The success of this dialogue depends largely on the success of the dialogue between the followers of each religion, and modernity and its achievements.

Keywords : Dialogue, Islam, Christianity, West, modernity, democracy, Human rights.

Extended Abstract :

Geopolitical and cultural realities of the world of Islam tend, generally to the dialogue but also confrontation. The convivium between various followers of the branches of Islam and between the Moslems and non Moslems are the historical realities retained in the imaginary ones and of the elites and the populations. The competitions, the tensions and the wars form also a share of this history, real or imagined spaces of the common ground life of Islam. The account idealized on the tolerance and intolerance should not escape the critical, analytical reading and fundamentally history and rationalist. In the great dominant tradition of the culture of Islam, the calls to the dialogue are persistent and recurring. Either to avoid or manage confrontations and handling of the ideologies of intolerance and the ex communion among the Moslems themselves or to lead to compromises in political and social spectrum which allow a coexistence between Moslems and non Moslems of the same ethnics origins and cultural memberships. To safeguard the order and the unity of the Umma is the major and priority concern of the majority of lawyers of Islam. In the contemporary and current history of the world of Islam, the dialogue between the Moslems themselves for dogmatic, ritual or political reasons is of setting.

The chess-board of the new political entities emerging after the collapse of the empire ottoman and the decision of the nationalist leaders Turkish to abolish the caliphate in 1924 recomposed fertile composts for frustrations among the Moslems. In the same wake, the dialog between Moslems and non Moslem would take a lead in the cultural agenda. Maybe because of appearance of the recent States with a visible participation of the Christians in the central government. Or by creation of the States guarantors more to their aspirations at the following day of the end of the Caliphate and colonial remaking of the area. This new geopolitical fact carries in its cultural justifications of the aspirations of Nahda (the Arab renaissance) or even in particular of Islamic reformism an effort to partially integrate ideas of European Modernity in the bases of the capacity in the post caliphate era, which carries out the Moslem States to adopt, largely or partly , the republican notions of the Citizenship, the equality between citizens and to search for another non traditional approach between majorities and minorities ethno religious or denominational. In short, the dialogue between Islam and Christianity, are a delimited and expressive case of the dialogue between Islam and Modernity, of the efforts of compromise of the Islamic political thought with geopolitics and cultural realities post caliphate due to the strong European intrusion in Moslem landscape. After September 11, 2001, the Islamic Christian dialog regained the attention of the intellectual elites, even those which post nonreligious convictions. Fears of the harmful repercussions of the drums of the "war of the religions" and the "clash of civilizations" put the followers of the two monotheisms on a foot of alarm. Vigilance became of setting and also the critical spirit with regard to any vulgarizing of the various speeches which encourage with religious hatred, and with fanaticism. The shock of September 11 and its by-effects revealed the limits of modernity admittedly. But also, they returned proclamations the attempts reiterated of fundamentalist to promote their literal and activist interpretations like the only possible ones of the sacred texts and the pillars of the Faith One notices it by the propagation of the packed justifications of the religious violence which rests on the coranic ideal or the biblical texts. So, the Islamic Christian dialog is seen placed in front of new challenges: to include/understand the violence exerted in the name of a religion, to distinguish what concerns the policy and of the ideology of what surrounds the faith and to revise the composition of its rational. This analytical and critical approach must be used to centre on the inter religious dialog and inter cultural ways of thinking and to drop the apologetical stands. This being considered, the Islamic Christian dialog must develop around several axes of thought which it's appropriate with the dialogue passed between Moslems and Christians.

It is necessary to consider the religion like an identity marker. The question now is as follows: until where we have to recognize the religion as a founder element of the cultural identity? So, the Islamic Christian dialog should reconsider the role of the religious membership like the structural element in the profess of belonging to civil society in the contemporary culture. In this direction, the only dogmatic referent cannot constitute an identity marker of first influence. One should notice the huge differences on the social behavior and cultural perception between the Moslem communities of various geographical and geopolitical cultural landscapes: As an example, the "benladinism" is not representative of the whole Islamist tendency, not more than of the Islam. Another axis of the thinking must consider the role of the religion in the management of the domestic policies and the foreign policy of the State. With this intention, a requirement is essential on the Islamic Christian dialog: by taking account of the multi cultural faces founded on secularism, it is of primary importance to dissociate from the religious faith the ideological role and the political dimension. It is not allowed any more to be unaware of the requirements of modernity and its fundamental values: Equality in the citizenship and the freedom of the religion and freedom to criticize the religion to make succeed the Islamic -Christian dialog. It is from this point of view we are emphasizing the need for this dialog, and its limits. As well as the need to centre this dialog in the modernistic paradigm, and on the respect of the human rights as written in the Universal Declaration.