Europe has a long and extensive tradition of Christianity, even if its religion is transforming according to secularized criteria. But the new characteristic of the religious scene in Europe is the arrival and installation of Islam, with the impression that it is going to be a source of conflicts. It is actually true that the presence of Islam has been growing considerably in the last 40 years.
Today, around 17 million Muslim people live in Europe, which is almost 5% of the population: 4 million in Germany, mostly coming from Turkey, 3.5 in France coming from North Africa, 2.8 million in Great Britain coming from Muslim states of the Commonwealth. The main characteristic of their presence is integration with visibility, two terms which are not contradictory. Most of them integrate in the sense that they follow the laws of the country where they are with some arrangement to get particular rules for them on some points like special area in the cemetery, food in schools, vestment for sports or swimming pools, and so on.
A balance has been found in most cases between the application of the national laws and the specific demands they have, just like there have always been negotiations between Jewish communities and the governments in order to respect specific circumstances or feast of that religion.
The new visibility of Islam is seen through the construction of mosques all around Europe, even in Rome. This is not completely new since a big and very visible mosque had been built in the centre of Paris as soon as 1926. But now the debate is going on about the building of mosques in all big cities of the continent. Although it seems strange to many and unacceptable to some, it is a real sign of the integration of Islam, which has arrived in Europe to stay. The Christian horizon of Europe is changing, and it is the whole religious identity which is changing. And like all changes, it makes problems.
Beyond this integration, another progress is on, the better education of the faithful and especially of the Imams. Special schools and screening of Imams are essential in that process. Very responsible Imams have been able to enter in dialogue with the States, sometimes taking position against extreme acts of violence by some of their fellow co-believers.
This very sensitive and complicated process demands a great attention from the state, so that integration and education are going on, with an on-going respect of the rules of the country.
But several problems clearly exist: the drift toward communitarianism, the role of the extreme, and the influence of foreign power. Communitarianism is a great temptation for new comers since they want to keep the same way of life and culture as before: religion can be the place of a specific collective investment of identity as well as a defence against values which would seem to be in contradiction with one’s religion. In those circumstances, the rule of law should prevail over any particular interest, in the limit of human negotiations. But in any case, no speech against the law should be tolerated, because the law is the same for all; for this reason, several imams have been expelled from France or England because of the extreme and non-respectful diatribes against the common law. The second danger is the presence of extremists who speak and act in the name of Islam. They should be dealt with like any extremists, put eventually under surveillance and control. But they are very few. If they are foreigners, they are sent back to their country, which happened in England. The case of some young people is more complicated because their radicalisation is coming from social or family difficulties, often accentuated after a stay in jail and a trip to Pakistan or Afghanistan, but they are really more a social problem than a religious one, such was Mohamed Merah who killed seven people near Toulouse in March 2012. The third problem remains difficult to control: Algeria, Turkey and Saudi Arabia have direct or indirect action on some groups. They often pay some Imams and try to finance new mosques. It’s the job of the State to control the flux of money so that the foreign influence be as limited as possible.
All these characteristics of Islam in Europe make it an element of the diverse religious landscape of the continent. As long as every believer follows the rule of law and respect national institutions like all citizens, there is no reason to be anxious of the future. On the contrary, Europe is becoming a laboratory of an Islam able to accept democracy. This is far from being the case everywhere. Very often, Islam is constitutive of a people, like in part of Mindanao, to a point where they want to include that religion in the construction of their common identity. In the Arab revolution of North Africa, there is a constant hesitation in the place of Islam in the constitution of each country: will it be a dominant feature of the law, up to the application of a form or another of elements of the Sharia? In none of those places, like in all Muslim states, democracy has been able to keep its distance from that particular religion. Europe maintains a healthy separation between all religions and the states.
Fr. Pierre de Charentenay, S.J., PhD , former president of the Jesuit Universities in Paris, France is visiting professor of Political Science at the Ateneo de Manila University. He has directed Etudes as editor-in-chief from 2004 to 2012. A Jesuit review of contemporary culture, Etudes is renowned in France and Europe for its social analysis.