43 "You have heard that it was said, `You shall love your neighbor and hate your enemy.' 44 But I say to you, Love your enemies and pray for those who persecute you, 45 so that you may be sons of your Father who is in heaven; for he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust. 46 For if you love those who love you, what reward have you? Do not even the tax collectors do the same? 47 And if you salute only your brethren, what more are you doing than others? Do not even the Gentiles do the same? 48 You, therefore, must be perfect, as your heavenly Father is perfect.

Old Testament Reading: Deuteronomy 26:16-19

16 "This day the LORD your God commands you to do these statutes and ordinances; you shall therefore be careful to do them with all your heart and with all your soul. 19 that he will set you high above all nations that he has made, in praise and in fame and in honor, and that you shall be a people holy to the LORD your God, as he has spoken."

Meditation: Do you know the love that conquers every fear, sin, and selfish desire? God renews his love for us each and every day. His love has the power to free us from every form of evil – selfishness, greed, anger, hatred, jealously and envy. What’s the distinctive feature of Jesus' life and the life of those transformed by his redeeming love? It's grace – treating others, not as they deserve, but as God wishes them to be treated – with loving-kindness and mercy. Jesus is God's grace incarnate. His love is unconditional and is wholly directed towards our good. God is good to all, the just and the unjust. His love embraces saint and sinner alike. That's why Jesus willingly went to the cross for our sake, to free us from the power of sin, ignorance, and prejudice. God's grace sets us free from everything that would keep us from him and his love. How can we possibly love as God loves and overcome evil with good? With God all things are possible. He gives grace in abundance through the gift of the Holy Spirit, who converts our hearts and minds and teaches us how to live according to God’s truth and love.

Was Jesus exaggerating when he said we must be perfect as our heavenly Father is perfect? The original meaning of "perfect" in Aramaic is "completeness" or "wholeness" – not lacking in what is essential. God gives us every good gift in Jesus Christ so that we may not lack anything we need to carry out his will and to live as his sons and daughters. He knows our frailty and sinfulness better than we do. And he assures us of his grace and help to follow in his ways. In the cross of Jesus we see the way of perfect love. Do you want to grow in the knowledge, wisdom, and love of God? Ask the Holy Spirit to set your heart on fire with the love of God.

"Give us, Lord, a humble, quiet, peaceable, patient, tender and charitable mind, and in all our thoughts, words and deeds a taste of the Holy Spirit. Give us, Lord, a lively faith, a firm hope, a fervent charity, and love of you. Take from us a lukewarmness in meditation, dullness in prayer. Give us fervor and delight in thinking of you and your grace, your tender compassion towards me. The things we pray for, good Lord, give us grace to labor for: through Jesus Christ our Lord. " (Prayer of Thomas More)

Psalm 119:1-8

1 Blessed are those whose way is blameless, who walk in the law of the LORD!
2 Blessed are those who keep his testimonies, who seek him with their whole heart,
3 who also do no wrong, but walk in his ways!
4 Thou hast commanded thy precepts to be kept diligently.
5 O that my ways may be steadfast in keeping thy statutes!
6 Then I shall not be put to shame, having my eyes fixed on all thy commandments.
7 I will praise thee with an upright heart, when I learn thy righteous ordinances.
8 I will observe thy statutes; O forsake me not utterly!

www.dailyscripture.net

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UNIVERSAL CHURCH/WORLD EVENTS

US Bishops Launch Pro-Life E-Mail Campaign

WASHINGTON, D.C., MARCH 6, 2009 (Zenit.org).- U.S. bishops are encouraging Catholics to send e-mails to legislators in the second step of a national pro-life action plan.

The first step was a postcard campaign promoted by the U.S. bishops' conference throughout all the dioceses in January, in which citizens appealed to legislators for pro-life policies.

The e-mail campaign has the goal of urging Congress to "maintain widely-supported pro-life policies and to oppose the federal funding and promotion of abortion," a statement from the conference reported Wednesday.

Deirdre McQuade, assistant director for policy and communications at the conference's secretariat of pro-life activities, explained: "Tens of millions of cards have been distributed in parishes, schools, non-Catholic churches, and civic organizations across the country. The e-mail campaign will give even more citizens the chance to participate."

Voters are encouraged to send pre-written emails to their legislators asking them to oppose the Freedom of Choice Act, "the most radical and divisive pro-abortion bill ever introduced in Congress."

The e-mail states that "Americans should unite to serve the good of all, born and unborn" and asks legislators to "please retain existing laws against funding and promotion of abortion."

Q-and-A Session With Parish Priests (Part 4)

"Our Humble, Daily Work Is Essential"

VATICAN CITY, MARCH 6, 2009 (Zenit.org).- Following a Lenten tradition, Benedict XVI met Feb.26 with parish priests and clergy of the Diocese of Rome for a question-and-answer session. Here is a translation of the fourth question and the Holy Father's answer.

ZENIT will continue publishing these transcriptions over the coming days. Parts 1, 2 and 3 were published Tuesday, Wednesday and Thursday.

* * *
[Father Giampiero Ialongo:]

Holiness, I am Father Giampiero Ialongo, one of the many parish priests that exercises his ministry on the outskirts of Rome, specifically in Torre Angela, together with Torbellamonaca, Borghesiana, Borgata Finocchio, Colle Prenestino, the latter being suburbs, as many others, which are often forgotten and ignored by public institutions. I am happy because the president of the municipality has called us to a meeting this afternoon: We will see what materializes from this meeting with the town council. Perhaps more than in other areas of our city, in our suburbs people are experiencing in a very intense way the unease caused by the international economic crisis, which is beginning to be felt in the concrete conditions of the life of many families.

As a parish Caritas, but above all as a diocesan Caritas, we promote many initiatives that are oriented, first of all, to listening, as well as to specific material aid for those who request it, regardless of race, culture or religion. Despite this, we realize increasingly that we are faced with a genuine emergency. I think that many, too many people, not only those who have retired but also those who have work, a contract for an indeterminate time, are experiencing serious difficulties in having their families reach the end of the month. The food and clothes packages that we offer, and on occasion concrete financial aid to pay light and water bills or the rent, can be a help, but is certainly not the solution.

I am convinced that, as the Church, we must ask ourselves what more we can do, but above all we should ask ourselves what are the reasons that have led to this generalized situation of crisis. We should have the courage to denounce an economic and financial system that is unjust at its roots. Given the injustice introduced in this system, I do not think a bit of optimism is enough.

What is needed is an authoritative word, a free word, which will help Christians, as you have already said in a certain sense, Holy Father, to administer the goods that God has given, and that he has given for all and not only for a few, with evangelical wisdom and responsibility. In this context, I would like to hear this word once again, as you have already expressed it on other occasions. Thank you, Your Holiness.

[Benedict XVI:]

First of all, I would like to thank the cardinal vicar for his words of confidence: Rome can give more candidates for the Lord's harvest. Above all we must pray to the Lord of the harvest, but also do our part to encourage young people to say yes to the Lord. And, of course, young priests are called to give an example to today's youth: that it is good to work for the Lord. In this sense, we are full of hope. Let us pray to the Lord and do what we should.

I now answer the question that touches the sensitive point of the problems of our time. I would make a distinction between two levels. The first is the level of macroeconomics, which is made a reality and reaches even the last citizen, who suffers the consequences of an erroneous construction. Naturally, to denounce this is a duty of the Church. As you know, for a long time we have been preparing an encyclical on these issues. And on this long path I see how difficult it is to speak competently, because if the economic reality is not addressed competently, one cannot be credible. And, on the other hand, we must speak with a great ethical consciousness, created and inspired by a conscience forged by the Gospel. Hence, these fundamental errors must be denounced, the underlying errors, which have now manifested themselves with the bankruptcy of the large American banks.

In the end, it is about human avarice as sin or, as the Letter to the Colossians says, of avarice as idolatry. We must denounce that idolatry that is opposed to the true God and that falsifies the image of God through another god, "mammon." We must do so with courage, but also by being specific. Because great morality is not helpful if it is not based on knowledge of the reality, which also helps to understand what can be done concretely to change the situation gradually. And, of course, to be able to do so, knowledge of that truth and the good will of all is necessary.

We are faced with the central point: Does original sin really exist? If it did not exist, we could appeal to lucid reason, with arguments that are irrefutable and accessible to all, and to the good will that is in everyone. With that alone we could adequately proceed and reform humanity. But it is not like this: reason -- ours also -- is confused; we see it every day. Because egoism, the root of avarice, consists in loving myself more than anything else and of loving the world in reference to myself. It happens in all of us.

It is the obscuring of reason, which can be very learned, with extremely beautiful scientific arguments but which, nevertheless, can be confused by false premises. So one goes forward with great intelligence and makes great strides on an erroneous path. As the Fathers [of the Church] say, the will is also "twisted:" it does not simply try to do good, but above all seeks itself or seeks the good of its own group. For this reason, it is not easy to really find the path of reason, of true reason; it is developed with difficulty through dialogue. Without the light of faith, which penetrates the darkness of original sin, reason cannot go forward. But it is faith, precisely, that then runs into the resistance of our will. It does not want to see the way, which would be a path of self-denial and of correction of one's own will in favor of the other, not of oneself.

That is why I would say that what is needed is the reasonable and reasoned denunciation of the errors, not with great moral statements, but rather with concrete reasons that prove to be understandable in today's economic world. The denunciation is important, it has always been a mandate for the Church. We know that in the new situation that was created by the industrial world, the social doctrine of the Church, beginning with Leo XIII, has attempted to make these denunciations -- and not only the denunciations, which are not sufficient -- but also to show the difficult paths in which, step by step, the assent of reason and of the will is called for, together with the correction of my conscience, to deny my own will, in a certain sense, to deny myself in order to be able to collaborate in the true objective of human life, of humanity.

Having said this, the Church always has the duty to remain vigilant; she must discover with her best efforts the reasons of the economic world, to enter its reasoning and to illumine this reasoning with the faith that frees us from the egoism of original sin. It is a task of the Church, to enter into this discernment, into this reasoning, to make itself heard, including at the various national and international levels, to help and to correct. And it is no easy task, given that so many personal interests and national groups are opposed to a radical correction.

Perhaps it is pessimism, but for me it seems to be realism: While there is original sin, we will never achieve a radical and total correction. Nevertheless, we must do everything possible to implement corrections that are at least provisional, sufficient to enable humanity to live and to put obstacles to the dominance of egoism, which presents itself under pretexts of science and of national and international economy.

This is the first level. The other consists in being realistic. To realize that these great objectives of macro-science are not realized in micro-science -- the macroeconomics in the microeconomics -- without the conversion of hearts. If there are no just men, there is no justice either. We have to accept this. For this reason, education in justice is a priority objective, we can even say it is the priority. Because St. Paul says that justification is the effect of the work of Christ, it is not an abstract concept related to sins that do not interest us today, but refers precisely to integral justice. Only God can give it to us, but he gives it to us with our cooperation at various levels, at all possible levels.

Justice cannot be created in the world only with good economic models, even if these are necessary. Justice is only brought about if there are just men. And there are no just men without the humble, daily endeavor of converting hearts, and of creating justice in hearts. Only in this way is corrective justice extended. That is why the work of the parish priest is so essential, not only for the parish, but for humanity. Because if there are no just men, as I have said, justice remains something abstract. And good structures are not put in place if they face the opposition of egoism, including that of competent people.

Our humble, daily work is essential to attain the great objectives of humanity. And we must work together at all levels. The universal Church must denounce, but she must also proclaim what can be done and how it can be done. The episcopal conferences and the bishops must act. But we must all educate in justice. I believe that even today Abraham's dialogue with God is genuine and realistic (Genesis 18:22-23), when he says: "Will you really destroy the city? Perhaps there are 50 just men, perhaps 10." And 10 just men are enough for the city to survive. That is why we must do what is necessary to educate and guarantee at least 10 just men, but if it is possible, many more. With our proclamation we make it possible to have many just men, for justice to really be present in the world.

Hence, the two levels are inseparable. If, on one hand, we do not proclaim macro-justice, micro-justice does not grow. But, on the other, if we do not carry out the humble endeavor of micro-justice, macro-justice will not grow either. And always, as I said in my first encyclical, with all the systems that can grow in the world, in addition to the justice we seek, charity continues to be necessary. To open hearts to justice and charity is to educate in the faith, to lead to God.

[Translation by ZENIT]

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DAILY LITURGICAL SAINT

March 7, 2009

Sts. Perpetua and Felicity

(d. 203?)

“When my father in his affection for me was trying to turn me from my purpose by arguments and thus weaken my faith, I said to him, ‘Do you see this vessel—waterpot or whatever it may be? Can it be called by any other name than what it is?’ ‘No,’ he replied. ‘So also I cannot call myself by any other name than what I am—a Christian.’”

So writes Perpetua, young, beautiful, well-educated, a noblewoman of Carthage, mother of an infant son and chronicler of the persecution of the Christians by Emperor Septimius Severus.

Despite threats of persecution and death, Perpetua, Felicity (a slavewoman and expectant mother) and three companions, Revocatus, Secundulus and Saturninus, refused to renounce their Christian faith. For their unwillingness, all were sent to the public games in the amphitheater. There, Perpetua and Felicity were beheaded, and the others killed by beasts.

Perpetua’s mother was a Christian and her father a pagan. He continually pleaded with her to deny her faith. She refused and was imprisoned at 22.

In her diary, Perpetua describes her period of captivity: “What a day of horror! Terrible heat, owing to the crowds! Rough treatment by the soldiers! To crown all, I was tormented with anxiety for my baby.... Such anxieties I suffered for many days, but I obtained leave for my baby to remain in the prison with me, and being relieved of my trouble and anxiety for him, I at once recovered my health, and my prison became a palace to me and I would rather have been there than anywhere else.”

Felicity gave birth to a girl a few days before the games commenced.

Perpetua’s record of her trial and imprisonment ends the day before the games. “Of what was done in the games themselves, let him write who will.” The diary was finished by an eyewitness.

Comment:

Persecution for religious beliefs is not confined to Christians in ancient times. Consider Anne Frank, the Jewish girl who, with her family, was forced into hiding and later died in Bergen-Belsen, one of Hitler’s death camps during World War II. Anne, like Perpetua and Felicity, endured hardship and suffering and finally death because she committed herself to God. In her diary Anne writes, “It’s twice as hard for us young ones to hold our ground, and maintain our opinions, in a time when all ideals are being shattered and destroyed, when people are showing their worst side, and do not know whether to believe in truth and right and God."

Quote:

Perpetua, unwilling to renounce Christianity, comforted her father in his grief over her decision, “It shall happen as God shall choose, for assuredly we depend not on our own power but on the power of God.“

http://www.americancatholic.org/Features/SaintofDay

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GENERAL MARIOLOGY

POPE JOHN PAUL II ON BLESSED MARY

GENERAL AUDIENCE

Wednesday, 12 November 1997

Separated brethren also honour Mary

1. After explaining the relationship between Mary and the Church, the Second Vatican Council rejoices in observing that the Blessed Virgin is also honoured by Christians who do not belong to the Catholic community: "It gives great joy and comfort to this sacred Synod that among the separated brethren too there are those who give due honour to the Mother of our Lord and Saviour ... " (Lumen gentium, n. 69; cf. Redemptoris Mater, nn. 29-34). In view of this fact, we can say that Mary’s universal motherhood, even if it makes the divisions among Christians seem all the sadder, represents a great sign of hope for the ecumenical journey.

Many Protestant communities, because of a particular conception of grace and ecclesiology, are opposed to Marian doctrine and devotion, maintaining that Mary’s co-operation in the work of salvation prejudices Christ’s unique mediation. In this view, devotion to Mary would compete in a way with the honour owed the Son.

2. In recent years, however, further study of the thought of the first Reformers has shed light on positions more open to Catholic doctrine. Luther’s writings, for example, show love and veneration for Mary, extolled as a model of every virtue: he upholds the sublime holiness of the Mother of God and at times affirms the privilege of the Immaculate Conception, sharing with other Reformers belief in Mary’s perpetual virginity.

The study of Luther and Calvin’s thought, as well as the analysis of some texts of Evangelical Christians, have contributed to a renewed attention by some Protestants and Anglicans to various themes of Mariological doctrine.

Some have even arrived at positions very close to those of Catholics regarding the fundamental points of Marian doctrine, such as her divine motherhood, virginity, holiness and spiritual motherhood.

The concern for stressing the presence of women in the Church encourages the effort to recognize Mary’s role in salvation history.

All these facts are so many reasons to have hope for the ecumenical journey. Catholics have a deep desire to be able to share with all their brothers and sisters in Christ the joy that comes from Mary’s presence in life according to the Spirit.

3. Among the brethren who "give due honour to the Mother of our Lord and Saviour", the Council mentions Eastern Christians, "who with devout mind and fervent impulse give honour to the Mother of God, Ever-Virgin" (Lumen gentium, n. 69).

As we can see from their many expressions of devotion, veneration for Mary represents a significant element of communion between Catholics and Orthodox.

However, there remain some disagreements regarding the dogmas of the Immaculate Conception and the Assumption, even if these truths were first expounded by certain Eastern theologians — one need only recall great writers like Gregory Palamas (†1359), Nicholas Cabasilas († after 1369) and George Scholarios († after 1472).

These disagreements, however, are perhaps more a question of formulation than of content and must never make us forget our common belief in Mary’s divine motherhood, her perpetual virginity, her perfect holiness and her maternal intercession with her Son. As the Second Vatican Council recalled, this "fervent impulse" and "devout mind" unite Catholics and Orthodox in devotion to the Mother of God.

4. At the end of Lumen gentium the Council invites us to entrust the unity of Christians to Mary: "The entire body of the faithful pours forth urgent supplications to the Mother of God and of men that she, who aided the beginnings of the Church by her prayers, may now, exalted as she is above all the angels and saints, intercede before her Son in the fellowship of all the saints" (ibid.).

Just as Mary’s presence in the early community fostered oneness of heart, which prayer strengthened and made visible (cf. Acts 1:14), so the most intense communion with her whom Augustine called the "Mother of unity" (Sermo 192, 2; PL 38, 1013) will be able to bring Christians to the point of enjoying the long-awaited gift of ecumenical unity.

We ceaselessly pray to the Blessed Virgin so that, just as at the beginning she supported the journey of the Christian community’s oneness in prayer and the proclamation of the Gospel, so today she may obtain through her intercession reconciliation and full communion among all believers in Christ.

Mother of men, Mary knows well the needs and aspirations of humanity. The Council particularly asks her to intercede so that "all families of people, whether they are honoured with the title of Christian or whether they still do not know the Saviour, may be happily gathered together in peace and harmony into one People of God, for the glory of the Most Holy and Undivided Trinity" (Lumen gentium, n. 69).

The peace, harmony and unity for which the Church and humanity hope still seem far away. Nevertheless, they are a gift of the Spirit to be constantly sought, as we learn from Mary and trust in her intercession.

5. With this petition Christians share the expectation of her who, filled with the virtue of hope, sustains the Church on her journey to the future with God.

Having personally achieved happiness because she "believed that there would be a fulfilment of what was spoken to her from the Lord" (Lk 1:45), the Blessed Virgin accompanies believers —and the whole Church — so that in the world, amid the joys and sufferings of this life, they may be true prophets of the hope that never disappoints.

http://www.vatican.va/holy_father/john_paul_ii/audiences/1997/index.htm

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DIVINE MERCY

Dairy from St. Faustina

On God's Will

Putting Your Will Into Practice

An extraordinary peace entered my soul when I reflected on the fact that, despite great difficulties, I had always faithfully followed God's will as I knew it. O Jesus, grant me the grace to put Your will into practice as I have come to know it, O God (Diary, 666).

The essence of the virtues is the will of God. He who does the will of God faithfully, practices all the virtues. In all the events and circumstances of my life, I adore and bless the holy will of God. The holy will of God is the object of my love. In the most secret depths of my soul, I live according to His will. I act exteriorly according to what I recognize inwardly as the will of God (Diary, 678).

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CATHOLIC TEACHING/CONVICTION/TESTIMONY

Middle Eastern Priest Explains Islam (Part 2)

Interview With Father Samir Khalil Samir

By Annamarie Adkins

BEIRUT, Lebanon, MARCH 5, 2009 (Zenit.org).- Father Samir Khalil Samir, a native of Egypt and longtime resident of the Middle East, says he does not fear Muslims.

Knowing their faith and knowing the Gospel, the Gospel cannot fear the Koran, in his expert opinion.

The Jesuit priest teaches Catholic theology and Islamic studies at St. Joseph University in Beirut, is founder of the CEDRAC research institute and is author of, most recently, "111 Questions on Islam" (Ignatius).

Father Samir spoke with ZENIT about his true concerns: indifferent Christians who don't know their faith, and Christians who don't realize that Muslim immigration to the West may be the perfect opportunity for evangelization.

Part 1 of the interview appeared Wednesday.

Q: What are the most common preconceptions about Islam you encounter among practicing Christians?

Father Samir: The most common preconceptions are rather negative: Muslims are not modern people; they are not open to others; Muslims are a violent group -- things like that.

You find the same negative preconceptions when you hear what Muslims say about Christians: They are unbelievers, pagans, immoral; they are aggressive.

What you hear about the United States is also very negative: It is imperialistic, it uses its power to dominate other people, etc.

This is common in humanity. Each one looks at the other from his point of view and notices what is different, and the difference is often seen as negative. As Christ said in the sixth chapter of Luke, verse 41: Why do you take note of the grain of dust in your brother's eye, but take no note of the bit of wood which is in your eye?

So, we have to learn that some differences are negative, some are positive.

We have different approaches to many things. For instance, the Trinity in our dogma is the deepest expression of communion with God himself -- he is loving and self-giving. But to Muslims, it is seen as something awful: three gods.

It makes them think Christians are like the old pagans, seemingly believing in more than one god.

Q: What question are you asked most often in your presentations about Islam?

Father Samir: Mostly, I hear questions about whether a good Muslim can be modern and faithful at the same time.

In Europe, especially in France, the question is whether Islam is compatible with a secular society. Another question is whether Islam is violent; this comes regularly. They wonder if this is something inherent to Islam, or simply a problem we have today.

Q: Historically speaking, Muslim lands rarely revert to Christianity or any other religion, and are generally intolerant of Christianity. Today we see explosive Muslim population growth in traditionally Christian lands such as Europe and North America. Should Christians fear the growth of Islam? What is the proper Christian response to the constantly expanding Muslim umma?

Father Samir: Muslims rarely convert to Christianity or other religions -- this is true. Even if we've seen in the last 10 years a change, in Algeria they are making laws against conversion to Christianity. But this does not stop the conversions.

The same is happening with less intensity in Morocco. In southern Africa, there is much more conversion.

You can see on YouTube an Al Jazeera clip in Arabic about the conversion of Muslims to Christianity. The response of the Libyan imam, who is responsible for the propagation of Islam in Africa, was wondering how to stop conversions to Christianity, saying that there have been 6 million Muslims converting to Christianity in Africa.

Why is Islam growing in Europe and America? Because Muslims have children.

Recently, I met one of my former students, an Algerian Muslim, and I asked him whether he had married and had children. He said he and his wife had three children, but this was just the beginning of their family. Meanwhile, you have Western people having one or two and saying that it's enough.

What I fear really is the indifference of many Christians to their own faith. You hear a lot of Christians saying that it doesn't matter if you are Christian or Muslim or Buddhist, the main thing is to love each other.

This is partly true, but you have to ask yourself, "How do we love each other better? If I really am a Christian, and living according to the Gospel, I will love better."

I don't fear Muslims. Knowing their faith and knowing the Gospel, the Gospel cannot fear the Koran.

Q: Have you seen an increase in interest among Christians since Pope Benedict's famous Regensburg address to gain knowledge and foster dialogue with Muslims? Is the reverse true as well?

Father Samir: I think the famous address of Pope Benedict at Regensburg was a very important step in the last decade.

The first reaction was very negative by Muslims; many Christians and Catholics said it was a mistake. After a while, when all this noise disappeared slowly, Muslims started to rethink it. Christians also started to ask themselves why the Pope quoted this sentence from the 14th century.

We all started, Christians and Muslims, to reflect on what he really said in this address. There was one sentence that was not wrong but difficult to explain -- because you have to go back to history -- but the address was eight pages.

Many in the West then realized it was very positive, in fact, that the Pope had put his finger on something very important. Faith is disappearing in the West. Reason is emptied from its original Greek spiritual meaning. People think if you can't prove physically something, it doesn't exist. Now people are starting to reflect anew on faith.

In the Muslim world, the same thing happened. One hundred and thirty-eight people, lead by Prince Al-Ghazi of Jordan, undersigned a very positive letter in response to Regensburg -- now 300 people have signed it, explaining that Islam and Christianity have a common double principle: love for God and for neighbor.

Two years later, in November of 2008, we had a meeting to discuss the issues brought up in the Regensburg address, with 30 Muslim and 30 Catholic representatives in Rome.

We had a wonderful discussion. It was not always easy, but very deep and open-minded, each person making a great effort to hear the other.

The last day we had to write a common statement. We came to a point at which it was impossible to go further -- the conflict was so strong -- dealing with the liberty of conscience.

Right before the end of meeting, before we were going to meet the Pope, Cardinal Tauran, president of the Pontifical Council for Interreligious Dialogue, said, "Unfortunately, I have to announce something very sad; we couldn't reach a common agreement."

But a minute later, the great mufti of Sarajevo, imam Mustafa Ceric, representing the Muslim group, came and said, "I have good news for you: we agreed on point five dealing with the liberty of conscience." He explained that it was found in the Universal Declaration of Human Rights and was undersigned by most Muslim countries, so there was no reason for the Muslim representatives to refuse it now.

We made small steps for two days, and on the third day found something to agree on.

We have decided to have a meeting every two years, one time hosted by Muslims and the next time hosted by Catholics.

This is an answer to Regensburg, and it was a very positive one.

Q: What, in your experience, are the most fruitful ways for fostering peace and goodwill between Christians and Muslims?

Father Samir: I as a Christian know that Muslims are loved by God. God loves them. This is very important. They are not enemies, they are not foreigners; they are, as sincere believers, members of our family.

Muslims are religious people essentially, because a good Muslim puts God above everything else in his life, normally. The same should be said for Christians, but I must recognize that often, in the West, Christians don't put God above everything else.

When I have any encounter with a Muslim, I know if I appeal to something religious in his and my life, we will agree. We will agree on values because we say these are coming from God.

I know we are all brothers. This is not a simple assertion; it's real. We are really brothers. We all descend from Adam. The intent of Islam is to adore the only God, and they think they achieve the mission initiated with Abraham through the prophets, Moses and Christ -- and Islam in the achievement.

It's clear for me as a Christian that the achievement is in Christ, because he is the Word of God. After God sent his Word, he cannot send another word, the Koran, to correct or fulfill his previous Word, Christ.

I disagree with Muslims that the Koran is the last word of God, and that Mohammad is the "seal of the prophets." For me, the seal is Christ and the Gospel.

Here we disagree, but this disagreement means a Muslim and I are seeking the perfection of God. This is not bad.

There is no exclusion, but with one condition. I am convinced the perfection and the achievement of perfection is in the Gospel, but I am also convinced a Muslim is seeking the same aim and the same God.

In religion, deep belief fosters peace between mankind. That belief does not foster exclusivity.

I am asking myself, "Why are Muslims spreading so much, are growing in the Western countries? Why in Europe are there 15 million Muslims? Would it be better if we didn't have Muslims there at all?"

The fact that Muslims are in North America and Europe means that they are my neighbors. They can find a Bible and open it, and find Jesus Christ. They can enter into a church; they can participate in prayer with us.

The tragedy is when they don't find the real Christian who will help them there.

In the past, we went over the ocean to convert Muslims and maybe it was almost impossible. Now the Muslim is in my country, my neighbor, and we don't do anything.

This is for me a pity. After all of our efforts for centuries to reach the Muslims, God has sent us Muslims at home and we pass up the opportunity of sharing the most beautiful reality we have, Christ and the Gospel.

The presence of Muslims in the West is the greatest benediction we could hope for. The question is whether we will open our heart and receive them as our brothers.

I have a mission toward them, and they think they have a mission toward me. They know the Koranic Jesus, and I have to show them the evangelical Jesus.

This is our mission. It is something beautiful and should give us more hope than anything else.

Everything is providential. There cannot be a very large movement of Muslims in the world for only economic reasons. God is sending them. Perhaps it's the best way for them to discover the true image of God -- that God is love.

Our mission is to testify that God is love and only love.

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