ISLAM-CHRISTIAN DIALOGUE

80 prochement between the two shores of the Mediterranean. "We know very well that many evils, starting from distrust and incomprehension, come from ignorance: this is why we insist on the need to un- derstand the varied and articulated reality of the near Middle Eastern world. It is a reality that must not only be studied, but also defended in its multiform substance. Today, in the West, there is a fatal rhe- toric of flattening, homologation, assimi- lation, as if diversity were only the cause of incomprehension and hostility. Perhaps even the opposite is true: it is only throu- gh the full and conscious acceptance of one's own identity (ethnic, religious, cul- tural) that confrontation is implanted: and that a dialogue is built on it that must not be resolved in forms of fusion, instead in the recognition of the complementarity of each culture towards the world and hi- story: to love others through oneself, to recognize others in oneself, to know how to distinguish the traces of the common roots that unite us to others and therefo- re that profound unity that exists even if, at superficial glances, it can present itself as diversity. This seems important to us today". Western states and the Arab world Finally, it must be understood that a new type of relationship between the Western world and the Arab world cannot but pass through a contribution to the eco- nomic, cultural and social revival of these countries that are extremely in need of exchange and technological contribution from the West. Western governments must provide aid with a view to the au- thentic development of their populations, without the pretence of building "cathe- drals in the desert" and without giving in to the temptation to create artificial needs in these parts of the world that will fill the markets of rich countries. In the same context, pressure must be brought to bear on the authorities of Western countries to demand that Muslim countries implement UN resolutions on human rights, freedom of religion and conscience and equality between citizens. Only with an interven- tion of this kind will it be possible to make it clear the distinction between a modern socio-economic order and a religious per- spective, thus allowing the misunderstan- ding that leads to the identification of the West with Christianity. Helping Muslims to understand and grasp the meaning of distinctions between religion and society, between faith and civilization, between political Islam and Muslim faith, is more necessary than ever. For this reason it is necessary to promote in the most appro- priate way all the movements that propo- se a democratization of the country that is parallel to economic development and standard of living. In this way it is possible to show that the demands of a personal (but also community) religiosity can be li- ved out in a society where pluralism is re- spected. This is an indispensable premise for the construction in Arab countries of a climate of mutual respect between the different religious denominations without any discrimination. I believe that on these three levels (reciprocal knowledge, perso- nal witness and relations between states) the possibility of a new meeting between the two shores of the Mediterranean is at stake, in the awareness that the current historical moment, with the physical ap- proach of so different mentalities, opens new frontiers in the horizon of dialogue between Jews, Christians and Muslims, united in the path of the 21st century.