True Interfaith Dialogue is Not Only Spoken—It is Lived, in Acts of Service, Solidarity, and Love: The Edmund Rice Center Nairobi
In the heart of Nairobi’s Kibera informal settlement—one of the largest urban slums in Africa—the Edmund Rice Centre Nairobi (ERCN) is quietly but powerfully transforming lives. Founded in 2020 as a ministry of the Christian Brothers, Africa Province, and registered as a community-based organization, ERCN is inspired by the charism of Blessed Edmund Rice, with a mission rooted in compassion, justice, and inclusion.
At the center of ERCN’s work is a deep commitment to restoring the dignity and quality of life for children with disabilities (CWDs) and their families. The Centre currently supports 80 children from Kibera and its surrounding areas—communities often marked by poverty, overcrowding, unemployment, and systemic neglect. These children, many of whom face significant barriers to accessing education, healthcare, and social services, are among the most vulnerable members of society.
But ERCN’s impact goes far beyond service delivery. Its work is shaped by a holistic and interfaith approach to social transformation—engaging families, communities, and local institutions in a shared vision of justice and care for the marginalized. In an area where religious and cultural diversity is a daily reality, ERCN exemplifies the spirit of interfaith solidarity by working inclusively with individuals and families across faith traditions—Christian, Muslim, and others—recognizing their shared humanity and dignity.
Holistic Programs for Inclusive Empowerment
ERCN runs a range of integrated programs that address both immediate needs and long-term empowerment:
- Advocacy and Community Outreach:
Through targeted awareness campaigns and grassroots mobilization, ERCN promotes social justice, environmental justice, and sustainable community development. These efforts help raise the visibility of children with disabilities and challenge harmful stigmas within the broader community, including religious communities that are often key stakeholders in local change. - Mary Rice Special Unit:
At the heart of ERCN is the Mary Rice Special Unit, which provides inclusive education, therapy services, and life skills training tailored to the needs of children with disabilities. Staffed by committed professionals, the unit creates a nurturing learning environment that emphasizes both care and competence, giving children the opportunity to grow, learn, and thrive. - Socio-Economic Empowerment:
Recognizing that disability affects the whole household, ERCN supports vocational training and livelihood initiatives for parents and siblings of children with disabilities. These programs promote economic self-reliance, reduce dependency, and foster resilience—critical goals for families navigating the challenges of urban poverty. - Health and Nutrition:
ERCN ensures access to essential health services and nutritional support for children and their families. In a context where malnutrition and preventable diseases are common, these interventions play a vital role in safeguarding the well-being and development of vulnerable children.
An Interfaith Ethos in Practice
What makes ERCN’s approach particularly significant for the work of CISA is its practical embodiment of interfaith principles. Although rooted in a Catholic tradition, the Centre operates with deep respect for religious diversity, welcoming families of all faiths and working in partnership with local faith leaders and institutions. This spirit of collaboration fosters mutual trust and reinforces the shared values of compassion, service, and the defense of human dignity—values that transcend religious boundaries.
Many of the caregivers and community members involved in ERCN’s programs come from different religious backgrounds, yet they work together with a common purpose. As one staff member noted, “We see the image of God in every child. Whether Christian or Muslim, we are united in our care for these children.” This sentiment reflects the kind of inclusive interfaith engagement that CISA seeks to promote throughout Africa.
A Shared Vision
As Africa faces complex challenges in disability inclusion, education, and interfaith coexistence, the work of ERCN offers a powerful model of faith-based social transformation that is open, dialogical, and grounded in justice. At CISA, we celebrate ERCN’s contribution to building a more inclusive society where faith inspires action, and where children of all backgrounds can be seen, heard, and empowered.
In a time when division and exclusion often dominate headlines, the Edmund Rice Centre Nairobi reminds us that true interfaith dialogue is not only spoken—it is lived, in acts of service, solidarity, and love.
[with the collaboration of Pamela Ncooro, advocacy office, ERCN]
Exploring Divine Mercy and Justice Across Traditions: A Scriptural Reasoning Session Hosted by CISA and the Harmony Institute
Introduction to Scriptural Reasoning by Norbert Litoing, SJ, Director CISA @Kingsly Amalanathan, SJ
On 20 May 2025, the Centre for Interfaith Studies in Africa (CISA), in collaboration with the Harmony Institute, hosted a landmark Scriptural Reasoning session at Hekima University College in Nairobi. Themed “Divine Mercy and Justice,” the session brought together approximately 90 participants, including Muslim and Christian scholars, students, clergy, and members of the wider public. This gathering marked a significant step in CISA’s ongoing efforts to foster respectful interreligious dialogue and deepen mutual understanding across faith traditions.
The event began with a warm welcome from CISA’s director, followed by a brief introduction to the method and goals of Scriptural Reasoning (SR). As explained to participants, SR is a practice of interfaith dialogue that invites people of different religious backgrounds to read and reflect together on their sacred texts. Unlike traditional debates or theological arguments, SR encourages listening, questioning, and seeking understanding through shared engagement with scripture. It does not aim for consensus but rather for a deeper appreciation of both commonalities and differences.
Dr. Erkan Tashkyn, Executive Director, Harmony Institute @Kingsly Amalanathan, SJ
Facilitators from both CISA and the Harmony Institute guided participants through a structured session focused on texts from the Qur’an and the Bible that touch on the themes of mercy and justice—two foundational concepts in both Islamic and Christian theology. The selected passages included verses from the Qur’an that speak of Allah as Ar-Rahman and Ar-Rahim—the Most Merciful and Compassionate—as well as Qur’anic reflections on divine justice and human accountability. From the Christian tradition, passages from the Hebrew Bible (Old Testament) and the New Testament highlighted God’s mercy in the covenantal relationship with humanity and the justice of God manifested through the prophets and the teachings of Jesus.
After a careful reading of the texts in small interreligious groups, participants engaged in open discussion, raising questions, sharing personal interpretations, and offering insights from their respective traditions. These group conversations were marked by a spirit of curiosity, humility, and mutual respect.
Group discussions @Kingsly Amalanathan, SJ
For many attendees, this was their first exposure to scripture from another faith tradition. One Christian participant noted, “I had never read from the Qur’an before. I was struck by how often mercy is mentioned—it reminded me of the Psalms.” A Muslim attendee reflected, “Reading the Bible alongside my Christian colleagues opened my eyes to how similar our values are. Justice and compassion are central for both of us.” These kinds of reactions underscored the power of Scriptural Reasoning to create new spaces of learning and empathy.
Other participants with prior experience in interfaith settings were no less impacted. One Muslim theology student remarked, “Even though I’ve engaged in interreligious dialogue before, this was different. We weren’t just talking about religion—we were reading together, and that made it more personal and profound.” A Catholic nun added, “Hearing a Muslim reflection on a Biblical passage reminded me of how God speaks in many ways. It expanded my understanding of the text I thought I knew.”
Facilitators noted the richness of the discussions and the thoughtful engagement of participants throughout the session. The methodology of Scriptural Reasoning—structured yet open, text-centred yet relational—proved to be a powerful tool for building trust and uncovering shared ethical concerns, particularly around the pressing issues of mercy and justice in our societies.
The theme of “Divine Mercy and Justice” resonated deeply in the African context, where questions of social justice, forgiveness, reconciliation, and communal harmony are ever-present. Participants reflected on how these theological principles translate into action in contexts marked by inequality, violence, and religious misunderstanding. In this regard, the session also served as a prompt for thinking about the practical implications of interfaith dialogue and scriptural engagement for peacebuilding and social transformation.
The event concluded with a plenary sharing session, in which representatives from each group summarised their discussions. Common threads included the recognition of shared values, the appreciation for encountering the “other” in a non-confrontational setting, and the desire for more opportunities to engage in this kind of dialogue. Many participants expressed a strong interest in future sessions and encouraged CISA and the Harmony Institute to continue and expand this initiative.
Feedback from the groups @Kingsly Amalanathan, SJ
As one participant summarised, “What we did today was more than academic. It was spiritual, relational, and deeply human.”
The success of the session reflects CISA’s ongoing commitment to promoting interreligious understanding through scholarship, dialogue, and community engagement. As part of its broader mission, CISA continues to seek collaborative partnerships that build bridges across religious divides and equip individuals with the tools for thoughtful, compassionate, and informed engagement with others.
In a world often marked by religious misunderstanding and polarization, events such as this Scriptural Reasoning session offer a hopeful alternative: spaces where people can come together around sacred texts—not to agree on everything, but to listen, learn, and grow together.
A New Pontificate and a New Opportunity for Dialogue: What We Might Hope for from Pope Leo XIV
The election of Pope Leo XIV on May 8, 2025 has garnered global attention, not only as a significant event for the Catholic Church but also as a moment of renewed hope for interfaith understanding in a divided world. For the Centre for Interfaith Studies in Africa (CISA), this new papacy presents meaningful potential for advancing the work of dialogue, reconciliation, and interreligious engagement—particularly on the African continent, where religious diversity is both a source of rich heritage and a call to ongoing peacebuilding.
Born Robert Francis Prevost in Chicago, USA, Pope Leo XIV is the first American-born pontiff. Nonetheless, his life and ministry have been anything but narrowly national. As a missionary and bishop in Peru for over 20 years, he collaborated closely with diverse communities in contexts marked by poverty, social tension, and pluralism. His Latin American experience—a region shaped by both deep Catholic roots and increasing religious diversity—has shaped him into a leader acutely sensitive to cultural and religious differences.
From the outset of his pontificate, Pope Leo XIV has shown an openness to interfaith dialogue. In his inaugural remarks and public gestures, he extended greetings to leaders of other faiths, particularly the Jewish and Muslim communities, emphasising the shared dignity of all people and the importance of walking together on the path of peace. His chosen motto, In illo Uno unum (“In the One, we are one”), drawn from the writings of Saint Augustine, reflects a profound commitment to unity without erasing difference—a foundation that resonates strongly with the spirit of interreligious dialogue.
This vision is particularly relevant to Africa. The continent continues to be a space of vibrant religious plurality, where Christians, Muslims, and adherents of African Traditional Religions often coexist. Yet, it is also a space where religion is sometimes misused as a tool for division or conflict. In this context, CISA perceives in Pope Leo XIV’s leadership a hopeful invitation to deepen interreligious understanding—not only at the academic or ecclesial level, but also within communities, schools, and social movements.
Pope Leo XIV’s previous work as a pastoral leader and missionary suggests that he values dialogue that is not merely theological but also practical—rooted in shared concerns for justice, mercy, and peace. His familiarity with contexts of marginalisation and poverty, especially in the Global South, may help draw renewed attention to how interfaith cooperation can address social challenges such as inequality, environmental degradation, migration, and religious extremism.
In the wake of recent global events that have strained relations between religious communities in various regions, many leaders have expressed hope that Pope Leo XIV will help to renew the Catholic Church’s commitment to interfaith outreach. His American upbringing, Latin American ministry, and now global pastoral role suggest a Pope who may bring fresh perspectives to long-standing efforts to build bridges across traditions.
At CISA, we believe that scriptural reasoning, interfaith education, and collaborative initiatives for social justice are essential tools for peace and dialogue. We are encouraged by signs indicating that Pope Leo XIV will support and expand such approaches within the Church’s engagement with other faiths. His papacy may also present an opportunity to strengthen partnerships between local communities and global religious leaders, ensuring that interfaith dialogue is rooted in lived realities.
In a time characterised by polarization, violence, and mistrust, Pope Leo XIV’s early gestures—humble, open, and oriented towards unity—serve as an invitation to continue the work of dialogue with renewed courage. We at CISA look forward to accompanying this new chapter in the Church’s journey with others and exploring how this moment might help catalyse deeper interfaith solidarity in Africa and beyond.
Marking a New Chapter: Highlights from the First Meeting of the CISA Advisory Board
On April 14, 2025, CISA held the first meeting of the newly formed Advisory Board. It brought together a group of individuals passionate about interfaith relations and committed to advancing CISA’s vision of interreligious understanding in Africa.
Among other points on the agenda, this was an opportunity for the board members to get to know each other, sharing insights about how their personal journey has been shaped by interfaith encounters. They equally shared their hopes for CISA. It was unanimously agreed that the board membership will expand to include more women and voices from various faith traditions—reflecting CISA’s dedication to inclusivity and authentic interfaith collaboration.
Dr. Litoing shared updates on what has so far been done, notably the building of the website, the circulation of a newsletter, the growth of the CISA library collection, the exploration of avenues for collaboration with other institutions, etc.
The discussion then shifted to upcoming initiatives. Dr. Litoing outlined plans for several major events, including a seminar in September, a conference in October to mark the 60th anniversary of Nostra Aetate, the organization of monthly visits to different faith communities present in the Nairobi area to give Hekima students the opportunity to learn through encounters with the religious other, etc. Additionally, the Centre is hosting an interfaith essay competition designed for students and young professionals, which encourages innovative thinking and personal involvement in addressing the challenges and opportunities of interreligious coexistence in Africa. Looking towards 2026, CISA has been selected to host the next international gathering of Jesuits Among Muslims (JAM), a biennial assembly of Jesuits engaged in Muslim-Christian dialogue globally.
A major focus of the meeting was strategic planning. The Advisory Board recognized that CISA is still in its developmental phase and encouraged the Director to take up the Hekima University College Board of Trustees recommendation that CISA works on its strategic plan. This plan should capture CISA’s distinct mission and regional identity.
The discussion also highlighted the significance of establishing strategic partnerships. Participants advocated for collaboration with local universities, community organizations, and interfaith platforms, especially those engaged in conflict resolution or questions of social justice. However, caution was recommended concerning formal agreements with governmental bodies or political organizations, especially in situations where religious freedom and political interests might conflict.
On a practical level, the Advisory Board decided to convene once each semester, mainly using online platforms to enable participation from members outside Nairobi or overseas. This consistent schedule will help the Board stay involved and responsive while addressing the centre’s changing needs and initiatives.
At the end of the meeting, participants expressed gratitude for the collaborative spirit and trust that defined this initial gathering. The Advisory Board reaffirmed its dedication to support CISA in its mission to emerge as a foremost center for interreligious scholarship and peacebuilding in Africa. Beyond being an institutional milestone, this inaugural meeting represented a renewed pledge to the core values that drive CISA: respectful engagement, thorough exploration, and a common aspiration for communities united despite their differences.
As CISA expands, the insights and guidance of its Advisory Board become essential. Their involvement reinforces the idea that meaningful interreligious efforts should be grounded in community, dialogue, and a vision that crosses borders.
Interfaith Journeys
by Anthony Egan, SJ
For as long as I can remember I have been fascinated by religions.
On the face of it, this may seem strange. I grew up within a strongly Catholic environment and though there were relatives in the wider family who were from other Christian traditions (notably Anglican and Methodist), their faiths were not particularly impactful on my life. As for other faiths, their presence was pretty non-existent. I had a few Jewish friends at school, but once again for at least eight of those years I was at a Catholic school run by the Marist brothers where – though there were a considerable minority of Protestant and a few Jewish students – the culture was overwhelmingly Catholic.
Similarly, during my years at a state school, the default position for most students was Christian of some kind, and by the early 1980s the tone was a mixture of Evangelical, Pentecostal or Calvinist Protestantism – all of a very conservative kind, carefully vetted and approved by the Christian National Education model of the apartheid state. Few of my classmates, including Catholics, expressed views that challenged the Christian Nationalist consensus. Only one classmate was an ‘out’ atheist, a few were semi-closeted agnostics; another described himself as a Buddhist, but seldom did they express themselves in our mandatory but useless ‘Religious Education’ classes. On only one occasion I remember do I remember the atheist stand out – in defence of evolution against creationism, backed by the Buddhist and myself, three students out of thirty. (Why I did that was out of my casual reading, not because I was even close to an excellent science student, and encouraged by the excellent religious education I had from teachers at my Marist school – including a then young Jesuit priest who was also a science teacher).
You might be asking: apart from the Judeo-Christian tradition, where were the other great faiths in your youth? The answer is simple. Apart from Judaism and Christianity, the other great faiths of South Africa – Islam, Hinduism and African Traditional Religion – were literally segregated from us by the apartheid system. Even though from 1976 my Catholic school was non-racial (in defiance initially of the State), I cannot recall any Hindus or Muslims among my classmates: we were ecumenical but by no means interfaith.
So my initial introduction to interfaith relations came through books. I loved books and read widely. My Catholic catechesis was also strongly Vatican II in tone, open-minded and generous, and very much in the ‘inclusive’ approach to faiths of Nostra Aetate. In addition, wider reading – deep dives into books on religions from the great faiths of the world to works on paganism (like Druid beliefs), and even an anthropological work on comparative experiences of death and resurrection in religions and popular music (a book called The Death and Resurrection Show by Brogan Taylor), opened me to a sense that religion was bigger and more complex than Catholicism, Christianity and the Judeo-Christian tradition.
Although I did not study religion at university in the 1980s, access to the library broadened my reading beyond the courses I was taking. Two key things happened in quick succession in the mid-1980s: my shift from an interest in law to history, and from superficial faith to an interest in the Jesuits. Closely tied to this was a deepening politicisation – a conscientisation about the nature of my country South Africa, and the urgent need for the end to apartheid – that led me towards liberation theology and a deeper interest in theology in general. Though I was a graduate student in history, my research was in politics of church and state, an interest that led to my first academic job as a researcher in the University of Cape Town’s Religious Studies Depart.
The religious Student Department, though it was very strong in Christian theology, was interfaith. Indeed it included academics of no faith, but who all saw religion in general and comparative religion, particularly as a force for social change, as important. I met and worked with radical (in the sense of leftwing not Islamist) Muslims, Buddhists, agnostics, and a swathe of progressive Christians.
In the country, too, interfaith took on a radical dimension. As the religious community took its place in the struggle that would bring apartheid to its knees, the lines were drawn not along denominational or religious lines but on where you stood: apartheid or liberation. The religious sector adopted a kind of pragmatic religious pluralism[1] that saw priests, ministers, imams, rabbis and swamis linked in arms in protest rallies, often together with Marxists and secular liberals in demonstrations and protests. By prioritising the ethical and political, religious leaders and communities came together, putting aside dogmatic issues in the name of a common good. As one Muslim activist of the era once said to me, “We were all united at the time in that we were all God-fearing Marxists!”
Though my work at that time – before joining the Society in 1990 – was peripheral to these great events, mainly working as a researcher and journalist providing information that could inform struggle debates (not least because I am claustrophobic in crowds!), this practical pluralism of faith moved me deeply. I could not imagine that my non-Catholic, non-Christian and even non-religious friends were somehow beyond the grace of God! (I did worry about many fellow Catholics and Christians who bought into, or actively supported, the apartheid state, however).
Since my time in the Jesuits, this practical pluralism – though never explicitly expressed or engaged with in my ministries – has never left me. I do not have a strong position in the debates between official Catholic inclusivism (and its more subtle expression in the works of Jacques Dupuis) or the theologically riskier forms of pluralism (epitomised by John Hick and Raimundo Panikkar), leaning one way now, the other way later. My interfaith experience is more social and pastoral than systematic: Zen-style meditation as part of some eight-day retreats (often at my initiative rather than that of my retreat director); a guest preacher at a Hanukkah celebration in a Reformed/Conservative Synagogue in Johannesburg; participation in interfaith panels at conferences; informal religious conversation with Muslim academic colleagues, etc. Just as in Ecumenism (which I have been teaching at Hekima for three years), so in interfaith: I am not a professional, but one who tries to live my faith in conversation with the insights of other great faiths.
[1] . On this see: Selwyn Gross OP, “Religious Pluralism in the Struggle for Justice”, New Blackfriars , Volume 71 , Issue 841 , September 1990 , pp. 377 – 386. DOI: https://doi.org/10.1111/j.1741-2005.1990.tb01430.x
“I Am Father Ramadhan”
Celebrating Interfaith Spiritual Heritage
by Deshi Ramadhani, SJ
“I am Father Ramadhan.” For the first time in my life, I learned to introduce myself like that when I was working in Malindi, a cute “Italian town” on the Eastern coast of Kenya. To my delight, it was easier for the local people to understand and to remember that particular part of my name. I have also learned that most Kenyans tend not to mention the final “i” in a name. Hence, here, they call me either as “Father Desh,” or, as you may guess, “Father Ramadhan.”
People, however, would ask, “How did you get that name?”, “Are you a convert?”, “Were you a Muslim?”, “When did you become a Christian?” To which, my standard answer is, “My father was a Muslim.”
An Italian friend told me that she can still remember the day when she met for the first time someone who was not a Catholic. That story is unthinkable in my life. My late father came from a very devout Muslim family, and my mother is from a very devout Catholic family. From my father side, I can still trace the lineage back to some generations, and find a Muslim freedom fighter who due to his fierce bravery, was nicknamed by the Dutch colonialists as “The Soul-Snatching Prince.” Meanwhile, my maternal grandfather, whom I never knew, was a catechist who used to work with the Dutch Jesuit missionaries, and during the Japanese occupation was accused of espionage, arrested, tortured, and released from the prison only to die some days later.
So, yes, flowing in my veins is a mix of strong blood of both Catholicism and Islam. To my dear Italian friend, I would say, “Even before I became aware, I already met a Muslim.” My father was the first Muslim I met when I began to gain knowledge of people around me. Yet, I believe, the very first Muslim I met was the midwife who helped my mother give birth to me.
It was the day before the first day of Ramadhan in 1966. To my Catholic friends, I always say, “I was born on the Ramadhan Vigil in 1966.” Wanting to make it memorable, my father gave me the name “Ramadhani.”
My father was determined to marry my mother in the Catholic Church. Not only that, he was very committed to make sure that all his three children (my older brother, my younger sister, and me) be brought up as good Catholics. Together with my brother who had been born sixteen months before me, I was baptized in 1967, just one day after my father’s thirsty-first birthday. I like to think that my father, who was a Muslim, chose for his birthday present the baptism of his two sons in the Catholic Church.
I have many stories to tell about this “interfaith spiritual heritage” that has been shaping me from the day one of my appearance on this planet. Here, I want to share two of them.
Having a Muslim father and a Catholic mother means that we always celebrate the festivities of both. The month of Ramadhan was always special. All the three children had to get up in the wee hour of the day to eat with our father who was preparing himself for fasting. Then, we would go back to sleep, get up again later, and, of course, have our breakfast. At lunch time, my father would sit with us around the table. We enjoyed our meal, while my father did not take anything. The picture of my father sitting right there, smiling at us, without being offended by the fact that we did not fast, is always fresh in my memory. In fact, he was always furious when during Ramadhan, there was this constant reminder, “Respect those who are fasting.” For my father, it should be the other way around, namely, “Those who are fasting must respect those who are not.” If one day I will publish a book about my father, the title would be, “Lunch on a Fasting Day.”
Fast forward many years later, my younger sister married in 1994, my older brother married in 1995, and I was ordained a priest in 1996. We were all surprised when in 1997, my father told us, “I have fulfilled my responsibility to raise up three Catholic children. Now, it is my turn to go for the Hajj in Mecca.” Following his request, on the evening before he left, we had a Mass at our home, and at the end, the priest gave him a special blessing. It was as if the priest were saying, “The Mass is over, go now, you are being sent by God to Mecca!”
It was only later that I learned another beautiful ingredient in all that Hajj story. My aunt, the older sister of my father, also came to my ordination. It was the first time for her to attend a Catholic Mass. Being a devout Muslim, during the liturgy, she kept praying to God, “God, if it is your will, I want to go for a Hajj.” A year later, she went with my father to Mecca. Until her death, she always told me, “My prayer to go to Mecca was answered in a Catholic Mass!”
Being an Indonesian, like all Indonesians, I constantly swim in this beautiful ocean of different religious beliefs and practices. It is only here in Kenya that I have been assigned to work in various interfaith initiatives. Something that I have always taken for granted now suddenly appears as a wonderful interfaith spiritual heritage. I realize again how blessed I have been to have a Muslim father and a Catholic mother.
I am Father Ramadhan. My life is a living story of interfaith. Thank you, Dad!
Footprints of Peace: Pope Francis and the Seeds of Interfaith Reconciliation in Africa
Interfaith dialogue and peacebuilding were integral to Pope Francis’ global mission. This commitment was particularly evident in Africa, a continent marked by significant religious diversity, vibrant expressions of faith, and occasional intercommunal tensions and conflict. The Pope’s approach emphasized encounter, reconciliation, and a shared moral responsibility for peace across religious boundaries.
1. A Theology of Encounter and Dialogue
Pope Francis expressed a vision of brotherhood grounded in our shared humanity and the belief that peace is a common goal. His encyclicals, Evangelii Gaudium, Fratelli Tutti, and the collaboration with Grand Imam Ahmad al-Tayyeb in the Document on Human Fraternity (2019), offer a theological basis for viewing “the other” not as a threat but as a partner in the quest for justice and reconciliation. These writings find relevance in Africa, where religious identity is often closely linked with ethnic, social, and political contexts.
2. Symbolic Visits and Personal Engagement
Francis’ trips to African nations symbolize solidarity and promote peace. In 2015, during a devastating civil war marked by deep religious divides in the Central African Republic (CAR), he opened the Holy Door of the Bangui Cathedral, turning the ravaged city into a “spiritual capital of the world.” He also visited a mosque in a Bangui Muslim neighborhood, emphasizing the significance of Muslim-Christian coexistence.
Similarly, during his 2019 visit to Mozambique, Madagascar, and Mauritius, he emphasized the role of religious leaders in promoting reconciliation and condemned systems of inequality and ecological degradation that often underlie violent conflict.
3. Support for African Religious Leaders and Grassroots Movements
Pope Francis has consistently affirmed the importance of African religious leaders—whether Christian, Muslim, or traditional—in promoting peace. He has reached out to organizations such as the African Council of Religious Leaders and conveyed messages to the Symposium of Episcopal Conferences of Africa and Madagascar (SECAM), fostering local interfaith initiatives and grassroots mediation efforts.
A notable instance is his endorsement of peace efforts in South Sudan. In a striking act in 2019, he welcomed political leaders to a spiritual retreat at the Vatican and kissed their feet, pleading with them to pursue peace. This action profoundly touched both religious and secular groups throughout the continent.
4. A Voice Against Extremism and Exploitation
Francis has firmly opposed religious extremism and the use of faith for political aims, as well as the exploitation of Africa’s people and resources. His criticism of “colonial structures” and “economic imperialism” connects peacebuilding with wider concerns of justice and human dignity. This comprehensive understanding of peace—more than just the lack of violence—has influenced interfaith collaboration across the continent to include joint advocacy efforts for the impoverished, migrants, and the environment.
A Legacy of Peace Beyond Borders
Pope Francis’ role in promoting interfaith dialogue and peace in Africa is a significant feature of his papacy. Through impactful actions—such as praying in mosques, kneeling before leaders affected by war, and relentlessly supporting the underprivileged—he transformed the perception of religious leadership as a unifying force among communities. His approach was always practical, grounded in locations like Bangui, Juba, Maputo, and Kinshasa—places where he actively engaged, listened, and reinforced the message that peace is achievable when we honor each other’s sacredness.
With his death on April 21, 2025, the world lost not just the Bishop of Rome but also a prophetic voice for fraternity, humility, and hope. In particular, for Africa, his memory endures in the countless seeds of peace he planted—among Muslim and Christian youth in conflict zones, among families displaced by war, and among religious leaders who dared to stand together for reconciliation.
In honoring his legacy, Africa’s faith communities are called to carry forward his spirit of encounter—that deep, disarming openness to the other that was the beating heart of Francis’ mission. Even in death, Pope Francis remains a shepherd of peace, and his memory will continue to inspire a continent yearning for healing and unity.
May his memory be a blessing—and a call to action.
International Workshop on the Role of Social Identities in Interreligious Dialogue in Nigeria, by Norbert Litoing, SJ
Participants at the workshop at the University of Lagos, Nigeria
The recently concluded International Workshop on The Role of Social Identities in Interreligious Dialogue in Nigeria, held at the University of Lagos from February 25 to 28, 2025, was an enlightening gathering that brought together scholars, religious leaders, and peace practitioners from across Nigeria and beyond. Organized under the Africa Globally Connected Religious Plurality Project, in partnership with the UOB-UNIOSUN-ERC Knowing Each Other Project, the workshop facilitated in-depth discussions on how social identities influence interfaith engagement, particularly within Nigeria’s diverse religious landscape.
The central question guiding the workshop was: How do social identities inform the ways in which Christians, Muslims, and practitioners of African Traditional Religion assert, bridge, and accommodate religious differences in Nigeria’s plural religious settings? The event highlighted how social identities—rooted in ethnicity, culture, gender, and historical narratives—mediate interreligious relations in ways that both foster unity and, at times, create tensions.
Key Themes and Presentations
The workshop featured a diverse lineup of speakers who explored the multifaceted ways in which religious and social identities intersect. Prof. AbdulRasaq Kilani, Chief Imam of the University of Port Harcourt, set the tone with his presentation on Navigating Interfaith Relations in the Niger Delta: Reflections and Lessons. His discussion provided valuable insights into how local communities have developed mechanisms for coexistence despite longstanding tensions and economic challenges.
Another compelling presentation came from Rev. Prof. Sunday Bobai Agang (ECWA Theological Seminary, Jos) and Prof. Danny McCain (University of Jos), who co-presented on Religious Violence in Northern Nigeria: A Theological Reflection. Their work critically examined the role of theological interpretations in either mitigating or exacerbating religious conflicts. They argued for a reexamination of theological teachings to promote a more inclusive and peace-centered approach to interreligious relations.
Oba Dr. Adedayo Adekoya, the Legusen of Ode Ule Kingdom in Ogun State and President of Isese Worldwide, offered a unique perspective on Traditional Values and Religious Pluralism in Nigeria. His presentation underscored the often-overlooked role of African Traditional Religion (ATR) in fostering interfaith dialogue, emphasizing the need for greater recognition of indigenous spiritual traditions within Nigeria’s religious discourse.
Hajia Khadijah Hawaja Gambo, a peace ambassador and acting executive vice chairman of the Kaduna State Peace Commission, delivered a thought-provoking talk on Deradicalization, Interfaith Dialogue, and Female Participation in Radical Movements in Northern Nigeria. She highlighted the importance of women’s voices in interfaith mediation and conflict resolution, particularly in regions where religious extremism has deeply affected communities.
The role of culture and indigenous knowledge in interreligious dialogue was further explored by Prof. Temitope Balogun and Dr. Adeola Faleye, team members of the UNESCO-IFCD-UNIOSUN Cultural Project. Their paper, Yoruba Indigenous Oral Performances and the Mediation of Interfaith Cohesion in Southwest Nigeria, illustrated how storytelling, music, and oral traditions have historically served as tools for interreligious harmony among Yoruba communities.
Challenges and Opportunities in Interfaith Dialogue
One of the recurring themes throughout the workshop was the challenge of balancing religious identity with national cohesion. Prof. Dan Chukwu (Nnamdi Azikwe University) examined this in his presentation on Traditional Belief Systems and Interfaith Relations in Southeast Nigeria. He discussed the interplay between Christianity, Islam, and indigenous belief systems in shaping communal and national identities.
Dr. Oluseyi Atanda, a physician and Ifa priest from Osun State, explored the role of indigenous healing practices in fostering interfaith connections. His presentation, Indigenous Healing Systems and Interfaith Relations in Yorubaland, highlighted how traditional healing practices remain relevant across religious divides, serving as a common ground for engagement.
Another pressing issue discussed was religious extremism. Prof. Haruna Abubakar, a Muslim cleric and director of research at Maryam Abacha American University in Kano, addressed this in his paper Religious Extremism and Interfaith Dialogue in Northwest Nigeria. He proposed strategies for mitigating radicalization, including the promotion of grassroots interfaith initiatives and policy reforms that encourage religious tolerance.
Lessons Learned and the Way Forward
A significant takeaway from the workshop was the recognition that interreligious dialogue in Nigeria cannot be approached in isolation from social, political, and historical contexts. Discussions emphasized that true dialogue goes beyond formal meetings and must be integrated into everyday community interactions.
Additionally, the role of education was highlighted as a critical factor in fostering interfaith understanding. Alhaja Taiwo Obagun-Abdussalam from the Ahmadiyya Muslim Women Association presented a study on The Social Dynamics of Interfaith Relations Among Secondary School Teachers in Lagos State, demonstrating how schools can serve as spaces for religious tolerance and cooperation.
Several presenters also proposed practical steps for deepening interfaith engagement. Dr. Daniel Olisa Iweze (University of Benin) introduced the Kano Covenant, an interfaith peacebuilding initiative that led to the establishment of a faith-based Internally Displaced Persons (IDP) camp for victims of Boko Haram at Uhogua Camp in Edo State. His work exemplifies how interreligious collaboration can lead to tangible solutions for conflict-affected communities.
The workshop concluded with a call to sustain and expand the conversation beyond academia. Prof. Frank Amugo (Rivers State University) emphasized this in his discussion on Interfaith Conflict Resolution Strategies in the Niger Delta, arguing that religious leaders, policymakers, and community stakeholders must work together to implement the insights gained from academic dialogues into real-world peacebuilding initiatives.
The International Workshop on the Role of Social Identities in Interreligious Dialogue in Nigeria provided a vital space for meaningful engagement on issues that lie at the heart of Nigeria’s religious and social fabric. The diversity of perspectives—from theologians to traditional rulers, scholars to peace practitioners—enriched the discussions and reinforced the importance of inclusive approaches to interfaith dialogue.
As Nigeria continues to navigate its religious plurality, the insights from this workshop offer valuable frameworks for understanding and addressing interreligious tensions. More importantly, they provide a hopeful vision for fostering mutual respect and peaceful coexistence across religious and social divides. The commitment of the participants to ongoing dialogue and action ensures that the conversations initiated here will resonate far beyond the walls of the University of Lagos, contributing to a more harmonious and understanding society.
One Path, Many Guides: My Interfaith Vocation Story, by Cyrus Habib, SJ
Cyrus with His Holiness the Dalai Lama @Cyrus Habib 2018
December 10, 2018, turned out to be one of the most consequential days of my life. I had traveled to India as Washington State’s Lieutenant Governor to formally invite His Holiness the Dalai Lama to visit Seattle for the launch of a compassionate leadership program. As it happened, that day marked the fiftieth anniversary of the death of Thomas Merton—the Trappist monk, spiritual writer, and advocate of interreligious dialogue. Merton had died in Thailand, electrocuted just weeks after spending time in conversation and contemplation with this same Dalai Lama. Merton must have been praying for me that day; during a ninety-minute private audience, the Dalai Lama and I spoke about what it means to live a purpose-filled life rooted in service. That conversation gave me the clarity—and courage—to return to my hotel room and formally begin the process of applying to the Jesuits.
That a Buddhist monk would help inspire my call to the Catholic priesthood might seem surprising, but my relationship with God has always unfolded within an interfaith context. I’m the son of Iranian Americans who emigrated during the Islamic Revolution. My parents came from secular Muslim families—neither practiced the faith—but religious pluralism shaped our home in quieter ways. My mother had attended Catholic schools in Tehran and spent a year in a dormitory run by a women’s religious order in Paris, experiences that left her with both knowledge of and affection for the Church.
We lived in Maryland, where most of our friends were Catholic. We often attended Christmas or Easter Masses, and when I was battling the cancer that would eventually cost me my eyesight at age eight, my parents brought me to the shrine of St. Elizabeth Ann Seton to pray for healing. And, on a lighter note, Santa always found his way to our house to leave presents under the Christmas tree.
Still, we weren’t Catholic. Islam is deeply woven into Persian culture, and even in a home with bacon and red wine, where we never fasted for Ramadan or visited a mosque, its influence was present. Like many Iranian families, we owned a beautifully bound Qur’an that appeared during Nowruz, the Persian New Year. Words like inshallah, bismillah, and mashallah were part of our everyday vocabulary. Most importantly, I was raised to believe in the oneness and goodness of God, and to respect all religious traditions.
That spiritual openness—what I might call “generic monotheism”—carried me through childhood and into college. The terrorist attacks on 9/11 and the wave of anti-Middle Eastern sentiment that followed led me to explore my cultural and religious heritage more deeply as a student at Columbia. I added a major in Middle Eastern Languages and Cultures, which allowed me to encounter and explore the Sufi philosophical and poetic tradition. But my engagement remained academic. I might whisper a prayer before an exam or when asking a girl out for the first time, but I generally thought of myself as agnostic. The question of God’s existence felt distant, and I was content to keep it that way.
That began to change during my second year as a graduate student at Oxford. One day, a friend invited me—somewhat improbably—to join him at Mass. I had no real interest in organized religion, and aside from a few childhood memories of Midnight Mass, Catholicism meant little to me. I agreed to go mostly out of curiosity about the music, which my friend promised would be “medieval and spooky.”
I didn’t have a sudden awakening. But I did feel something unexpected: a deep interior stillness I hadn’t known I needed. I found myself returning to that chapel at Blackfriars Hall the following week, and then the next. Over time, I began not just to hear the words of Fr. Timothy Radcliffe’s homilies, but to want to believe them. Gradually, I did. Two and a half years later, in 2007, I was baptized and confirmed in the Catholic Church.
“Conversion” can be a misleading term. It often implies rejecting one tradition for another. That’s not how I experienced it. My early exposure to both Catholicism and Islam, along with the Shabbat dinners and Passover Seders I attended at friends’ homes as an adult, all shaped my spiritual awakening. While I now follow Jesus—who found me wandering in my own wilderness and called me into the Church—God’s fingerprints are all over my life. My moral and spiritual formation came not from a single source, but from many.
The same is true of my Jesuit vocation. Even before I met the Dalai Lama, my desire to center my life on God had been stirred by spiritual leaders from many traditions. As Lieutenant Governor, I also served as President of the State Senate. Each morning when the Senate convened, we invited a faith leader to open the session with prayer. When I could, I’d take time to speak with these rabbis, imams, priests, and ministers. I came to realize that I felt more drawn to their lives than to the political one I had so diligently built for myself.
In 2020, I entered the Society of Jesus. These past five years have been life-giving in myriad ways. From two formative years as a novice in Los Angeles, to studies in Chicago, to my current work in Nairobi with the Jesuit Conference of Africa and Madagascar, God has showered me with graces. A particularly meaningful gift was the chance to spend three semesters engaged in a directed study of Sufi poetry in the original Persian. And unlike my undergraduate exposure to those texts, I now read the great spiritual poets Rumi, Hafez, and Saadi with a heart open to God’s mysterious workings.
As I write this, I’m especially grateful for the chance to collaborate with Fr. Litoing and the Center for Interfaith Studies in Africa—an experience that will doubtless enrich my vocation. If my journey has taught me anything, it’s that, as our Ignatian tradition teaches, God is to be found in all things. May CISA continue to educate, accompany, and convene seekers from every tradition, so that in listening to one another, we may better hear the voice of God.
Breaking Bread, Building Bridges, by Christy Ininahazwe, SJ
Group photo of participants at the Iftar meal organized by the Harmony Institute @Christy Ininahazwe, SJ
The words of Psalm 133 ring true in a world often marked by division: “Behold, how good and pleasant it is when brothers dwell in unity!” This verse took on a profound meaning for me when I attended an interfaith iftar meal organized by the Harmony Institute during this Ramadan season. It was an unforgettable evening of shared presence, engaging dialogue, and an encounter with the beauty of unity in diversity.
Iftar, the meal that breaks the daily fast during Ramadan, is a moment of gratitude and togetherness for Muslims worldwide. As the sun dipped below the horizon, marking the time for breaking the fast, I found myself surrounded by individuals from different faith traditions. Some were Muslim, others Christian, and perhaps even those from other backgrounds, yet we all sat at the same table, waiting to partake in the simple yet meaningful act of breaking bread together. The atmosphere was one of warmth and mutual respect—an embodiment of the psalmist’s vision of unity.
The iftar meal was not merely about food but about fellowship. It was a reminder that despite doctrinal differences, we share a common humanity. Listening to Muslim brothers and sisters speak about Ramadan—their reflections on fasting, prayer, and acts of charity—helped me appreciate the deep spiritual discipline embedded in their tradition. In turn, I found an opportunity to share the Christian perspective on fasting and the significance of communal worship. These exchanges were not debates but bridges, affirming the richness found in learning from one another.
Psalm 133 does not just call for unity—it calls for a unity that is good and pleasant. That evening, I saw that goodness and pleasantness in action. Unity is not uniformity; it is not about erasing differences but embracing them with love and respect. Like the oil running down Aaron’s beard or the dew of Hermon falling on Zion (as the psalmist poetically describes), true unity is a blessing that refreshes and sanctifies.
This sentiment is echoed in the Qur’an, which states: “O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted.” (Qur’an 49:13). This verse beautifully complements Psalm 133, emphasizing that diversity is part of God’s design, and righteousness—not division—is what makes one truly noble. Another verse from the Qur’an highlights the significance of prayer and fasting in strengthening faith and unity: “O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous.” (Qur’an 2:183). This verse underscores fasting as a means of spiritual growth, connecting believers across generations and faith traditions. Furthermore, the Qur’an encourages acts of charity and sharing, saying: “And they give food in spite of love for it to the needy, the orphan, and the captive, [Saying], ‘We feed you only for the countenance of Allah. We wish not from you reward or gratitude.’” (Qur’an 76:8-9). This spirit of selfless giving was evident in the interfaith gathering, where sharing a meal became an act of solidarity and love.
As Ramadan comes to an end, the celebration of Eid al-Fitr marks a time of joy, gratitude, and renewal. It is a moment for families and communities to come together, offering prayers, sharing meals, and extending generosity to those in need. The spirit of Eid reminds us that fasting is not just about abstaining from food and drink but about cultivating compassion, gratitude, and a deeper connection with God and one another. In the same way, interfaith gatherings like this iftar meal serve as powerful reminders of what is possible when we come together in understanding and peace. They challenge us to move beyond fear and suspicion, to recognize the image of God in one another, and to build friendships that transcend barriers.
As I left the gathering that night, my heart was filled with gratitude. The evening reinforced my belief that the path to peace and understanding is found in such simple yet profound encounters. Psalm 133 is not just an ideal—it is a reality that can be lived out when we open our hearts to one another. And for that, I am deeply thankful.
Eid al-Fitr, March 31st 2025
Ininahazwe Alain Christy, sj
