ISLAM-CHRISTIAN DIALOGUE

249 totalitarianism of those who claim to reconcile regardless of the values that transcend them and of which they are not masters. True openness implies remaining firm in one's deepest convi- ctions, with a clear and joyful identity, but open to 'understanding those of the other' and 'knowing that dialogue can enrich everyone'. We do not need a di- plomatic openness, which says yes to everything to avoid problems, because it would be a way of deceiving the other and denying him the good that one has received as a gift to be shared gene- rously. Evangelization and interreligious dialogue, far from opposing each other, support and nourish each other". 3. Finally, the quotation that you then make of No. 252 neglects a second part of the sentence that completes the ele- ments in common between Islam and Christianity: "...one God, merciful, who will judge men on the final day" (Lumen gentium 16). which means that this ap- proach to dialogue with Islam, which "in this age acquires considerable im- portance..." is not proper to and above all to the "Evangelii gaudium" of Pope Francis, but comes from further afield, from a document of Vatican II to which Pope Francis can only comply.