The eight things Catholics and Muslims agree on
Time for Catholics to Reconsider Islam and the “Prophet” Muhammad? Islam is inseparable from Muhammad. If Muhammad was a false. The document is the result of the fourth Catholic-Muslim colloquium on Senior leaders from the Catholic Church and the Muslim community. Relations between the Catholic Church and Islam deals with the current attitude of the Catholic Church towards Islam and Muslims, as well as the attitude of.
This troubling figure suggests that the gap between Muslims and Catholics is widening in the United States. While there are certainly theological differences between the two religions, there are also important areas of belief and practice that are shared by Muslims and Catholics. Monotheism At a basic level, Muslims and Catholics are monotheists, or people who share belief in the notion of one God.
Alongside Judaism, Islam and Catholicism have their theological and spiritual roots in Genesis, the first part of the Old Testament which shares the story of Abraham, the founder of monotheism. Pope Francis touched upon Abraham during a March interfaith event.
Both groups consider him to be the Messiah. Muslims are also told to believe that Jesus will return near the end of time to usher in a team of peace by defeating the anti-Christ. She is mentioned in the Islamic holy book a total of thirty-four times, more than the number of her mentions in the Gospel.
The eight things Catholics and Muslims agree on
Mary is considered to be a righteous woman among Muslims. Similarly, in Catholicism, Mary is the mother of God and the greatest of all saints. The New Testament explains her miraculous birth. Pilgrimage To obtain favor from God, Muslims and Catholics are also encouraged to participate in pilgrimages. The last of the Five Pillars of Islam asks Muslims to perform hajj, the spiritual journey to the city of Mecca, Saudi Arabia, at least once in a lifetime if they are physically and financially able.
The hajj reminds Muslims that they belong to an ummah, a global community which spans across the world. Malcolm X, the U. Civil Rights leaders, described the hajj as a monumental and life changing experience. However, Catholics regularly visit several holy sites around the world including Fatima, Lourdes, and the Holy Land of modern-day Israel.
Anna Santo, the Holy Year which is celebrated every twenty-five years, is a popular pilgrimage time for Catholics. Catholics doing a pilgrimage 5. Intercessors Muslims and Catholics use intercessors to connect with God.
Although intercession is a contentious contemporary issue for Muslims, Sufis practice the seeking of intercession through saints.
Muslims who participate in tawassul, the Islamic concept for intercession, believe that they are drawing closer to God. The seriousness of commitment in this dialogue is measured by that of the witness lived and borne to the values in which one believes, and, for the Christian, to him who is their foundation, Jesus Christ.
This sincere dialogue and this demanding witness involve a part of spiritual abnegation: Such a spirit is embodied in the first place in disinterested service with a view to fraternity participating in the development of these countries and to sharing the aspirations of their people. I am anxious to stress here the quality of the work carried out by so many of those cooperators in the discretion and dedication, and by those who supported them.
I do not want to dwell here on this important question of the dialogue between Christians and Muslims, with which I quite recently dealt in my conversations with your confreres in North Africa.
But I am anxious to point out the importance of the initiative you have taken in common in this field, in the framework of the Regional Episcopal Conference of West Africa, by creating a special commission to promote such a dialogue.
Paul stresses the love we must show toward all, and the duty to lead a blameless life in the sight of God: As the spiritual head of the Catholic Church, I have had many other opportunities both to welcome Muslims in Rome and to visit them in various countries in the course of my travels. We believe that God transcends our thoughts and our universe and that his loving presence accompanies us throughout each day.
In prayer, we place ourselves in the presence of God to offer him our worship and thanksgiving, to ask forgiveness for our faults, and to seek his help and blessing. We know that this does not resolve all the problems which are common to the plight of immigrants. Nevertheless, these very difficulties ought to be an incentive to all believers, Christian and Muslim, to come to know one another better, to engage in dialogue in order to find peaceful ways of living together and mutually enriching one another.
This is a fundamental dialogue which must be practiced in neighborhoods, in places of work, in schools. This is the dialogue which is proper to believers who live together in a modern and pluralistic society. In confronting this situation, allow me to repeat the advice of the Apostle Paul: This type of mutual emulation can benefit the whole society, especially those who find themselves most in need of justice, consolation, hope - in a word, those in need of reasons for living. We know that by working together fraternally, we will thus be carrying out the will of God.
We live in the same world, marked by many signs of hope, but also by multiple signs of anguish. For us, Abraham is a model of faith in God, of submission to his will and of confidence in his goodness.
Catholic Church and Islam - Wikipedia
We believe in the same God, the one God, the living God, the God who created the world and brings his creatures to their perfection. He expects from us obedience to His holy will in a free consent of mind and heart. It is of God himself that, above all, I wish to speak with you; of him, because it is in him that we believe, you Muslims and we Catholics. I wish also to speak with you about human values, which have their basis in God, these values which concern the blossoming of our person, as also that of our families and our societies, as well as that of the international community.
The mystery of God - is it not the highest reality from which depends the very meaning which man gives to his life? And is it not the first problem that presents itself to a young person, when he reflects upon the mystery of his own existence and on the values which he intends to choose in order to build his growing personality? He is the origin of all life, as he is at the source of all that is good, of all that is beautiful, of all that is holy.
His holy law guides our life. It is the light of God which orients our destiny and enlightens our conscience. He expects from us obedience to his holy will in a free consent of mind and of heart.
It is He, God, who is our judge; He who alone is truly just. We know, however, that his mercy is inseparable from His justice. When man returns to Him, repentant and contrite, after having strayed into the disorder of sin and the works of death, God then reveals Himself as the one who pardons and shows mercy. For His blessing and His mercy, we thank Him, at all times and in all places.
We believers know that we do not live in a closed world. We believe in God. We are worshipers of God. We are seekers of God. Both of us believe in one God, the only God, who is all justice and all mercy; we believe in the importance of prayer, of fasting, of almsgiving, of repentance and of pardon; we believe that God will be a merciful judge to us all at the end of time, and we hope that after the resurrection He will be satisfied with us and we know that we will be satisfied with him.
Obviously the most fundamental is the view that we hold onto the person and work of Jesus of Nazareth. You know that, for Christians, Jesus causes them to enter into an intimate knowledge of the mystery of God and into the filial communion by His gifts, so that they recognize Him and proclaim Him Lord and Savior.
We must respect each other, and we must stimulate each other in good works on the path of God. Ideologies and slogans cannot satisfy you nor can they solve the problems of your life. Only spiritual and moral values can do it, and they have God at their foundation. On this path, you are assured, of the esteem and the collaboration of your Catholic brothers and sisters whom I represent among you this evening.
He wants us to be merciful toward each other. Along this path there are new solutions to be found to the political, racial and confessional conflicts which have plagued the human family throughout history. Jews, Christians and Muslims. My prayers and hopes are with you as you pursue your reflection on the God of mercy and justice, the God of peace and reconciliation! It inspires you to face the challenges of the present day with love and responsibility.
- Vatican Council and Papal Statements on Islam
- Catholic Church and Islam
- 8 Religious Beliefs that Catholics and Muslims Share With Each Other
We have many spiritual resources in common which we must share with one another as we work for a more human world. Young people especially know how to be open with each other and they want a world in which all the basic freedoms, including the freedom of religious belief, will be respected.
This is also true in Bangladesh. Since we are believers in God - who is goodness and perfection - all our activities must reflect the holy and upright nature of the one whom we worship and seek to obey. Both Christians and Muslims are called to defend the inviolable right of each individual to freedom of religious belief and practice. There have been in the past, and there continue to be in the present, unfortunate instances of misunderstanding, intolerance and conflict between Christians and Muslims, especially in circumstances where either Muslims or Christians are a minority or are guest workers in a given country.
It is our challenge as religious leaders to find ways to overcome such difficulties in a spirit of justice, brotherhood and mutual respect. As believers, we do not deny or reject any of the real benefits which modern developments have brought, but we are convinced nevertheless that without reference to God modern society is unable to lead men and women to the goal for which they have been created.
It is here too that Christians and Muslims can work together, bearing witness before modern civilization to the divine presence and loving Providence which guide our steps.
Together we can proclaim that he who has made us has called us to live in harmony and justice. May the blessing of the Most High accompany you in your endeavors on behalf of dialogue and peace.
This cooperation in solidarity towards the most afflicted can form the concrete basis for a sincere, profound and constant dialogue between believing Catholics and believing Muslims, from which there can arise a strengthened mutual knowledge and trust, and the assurance that each one everywhere will be able to profess freely and authentically his or her own faith. We must all learn to recognize these elements in our own lives and societies, and find ways to overcome them.
Only when individuals and groups undertake this education for peace can we build a fraternal and united world, freed from war and violence. You and we owe this charity to ourselves especially because we believe in and confess one God, admittedly, in a different way, and daily praise and venerate him, the creator of the world and ruler of this world.
May the Most High God fill us with all His merciful love and peace. He receives this title because of his flawless faith in God. I am happy to note that, since the arrival of the first Christians in this land, the people of Senegal have given the world a good example of this sharing life. They noted that the young people have worked together to build cemeteries, mosques and churches; that school children engage in healthy emulation to make their schools places of peace, forgiveness and fraternity; that adults work together to improve the life of the community spirit of the country.
I would like to support and encourage all these efforts at building a harmonious society because I am convinced that this is the way of God. Our Creator and our final judge desires that we live together. Our God is a God of peace, who desires peace among those who live according to His commandments. Our God is the holy God who desires that those who call upon Him live in ways that are holy and upright. He is a God of dialogue who has been engaged from the very beginning of history in a dialogue of salvation with the humanity which He created.
This dialogue continues in the present day, and will go on until the end of time. The various religions arose precisely from this primordial openness to God. Handed on to others, this experience took form in the doctrines, rites and precepts of the various religions. In this sense, i.
FACTBOX: Catholic-Muslim Relations
We know that the unity of God is expressed in the mystery of the three divine Persons. Indeed, since he is Love cf. This distinction and co-penetration perichoresis of the three divine Persons is not something added to their unity but is its most profound and characteristic expression. The common pilgrimage to eternity must be expressed in prayer, fasting and charity, but also in joint efforts for peace and justice, for human advancement and the protection of the environment.
By walking together on the path of reconciliation and renouncing in humble submission to the divine will any form of violence as a means of resolving differences, the two religions will be able to offer a sign of hope, radiating in the world the wisdom and mercy of that one God who created and governs the human family.
Permit me to continue with your ideas. God created human beings, man and woman, and gave to them the world, the earth to cultivate. There is a strict connection between religions, religious faith and culture. Islam is a religion.
Christianity is a religion. Islam has become also a culture.
Vatican Council and Papal Statements on Islam
Christianity has become also a culture. So it is very important to meet personalities representing Islamic culture in Egypt. I am convinced that the future of the world depends on the various cultures and on interreligious dialogue. For it is as St. I thank your university, the biggest centre of Islamic culture.
I thank those who are developing Islamic culture and I am grateful for what you are doing to maintain the dialogue with Christian culture. All this I say in the name of the future of our communities, not only of our communities but also of the nations and of the humanity represented in Islam and in Christianity.
Thank you very much.
While we praise God, who in his merciful love has produced in the church a wonderful harvest of holiness, missionary zeal, total dedication to Christ and neighbor, we cannot fail to recognize the infidelities to the Gospel committed by some of our brethren, especially during the second millennium.
Let us ask pardon for the divisions which have occurred among Christians, for the violence some have used in the service of the truth and for the distrustful and hostile attitudes sometimes taken toward the followers of other religions. We must ask ourselves what our responsibilities are regarding atheism, religious indifference, secularism, ethical relativism, the violations of the right to life, disregard for the poor in many countries.
Countless times in the course of history Christians have suffered hardship, oppression and persecution because of their faith. Just as the victims of such abuses forgave them, so let us forgive as well.
The church today feels and has always felt obliged to purify her memory of those sad events from every feeling of rancor or revenge. In this way the jubilee becomes for everyone a favorable opportunity for a profound conversion to the Gospel. In this area of the world there are grave and urgent issues of justice, of the rights of peoples and nations, which have to be resolved for the good of all concerned and as a condition for lasting peace.
No matter how difficult, no matter how long, the process of seeking peace must continue. Without peace, there can be no authentic development for this region, no better life for its peoples, no brighter future for its children. The three historical monotheistic religions count peace, goodness and respect for the human person among the highest values. I earnestly hope that my visit will strengthen the already fruitful Christian-Muslim dialogue which is being conducted in Jordan, particularly through the Royal Interfaith Institute.
We both expressed the wish for a new era of religious and cultural dialogue between Islam and Christianity. It is in this context, Mr. Ambassador, that I am particularly pleased that you have spoken of Egypt as a land where unity and harmony are greatly valued and where differences of religion are seen not as barriers but as a means of mutual enrichment in rendering service to the nation.
I trust most sincerely that this will always be the case, and that the difficulties that have arisen from time to time will be overcome, especially in view of the widespread willingness and positive conditions for interreligious dialogue and cooperation which can be found in Egypt. Each act of violence makes it more urgent for Muslims and Christians everywhere to recognize the things we have in common, to bear witness that we are all creatures of the one merciful God, and to agree once and for all that recourse to violence in the name of religion is completely unacceptable.
Especially when religious identity coincides with cultural and ethnic identity it is a solemn duty of believers to ensure that religious sentiment is not used as an excuse for hatred and conflict. Second Vatican Council, declaration Nostra Aetate. This dialogue must continue. In the climate of increased cultural and religious pluralism which is expected to mark the society of the new millennium, it is obvious that this dialogue will be especially important in establishing a sure basis for peace and warding off the dread specter of those wars of religion which have so often bloodied human history.
The name of the one God must become increasingly what it is: Today, in a world that is increasingly complex and interdependent, there is a need for a new spirit of dialogue and cooperation between Christians and Muslims.
Together we acknowledge the one indivisible God, the Creator of all that exists. I am most grateful for your warm welcome in the tradition of hospitality so cherished by the people of this region. I thank especially the minister of the Waqf and the grand mufti for their gracious greetings, which put into words the great yearning for peace which fills the hearts of all people of good will.
My jubilee pilgrimage has been marked by important meetings with Muslim leaders in Cairo and Jerusalem, and now I am deeply moved to be your guest here in the great Umayyad mosque, so rich in religious history.
Your land is dear to Christians: Here our religion has known vital moments of its growth and doctrinal development, and here are found Christian communities which have lived in peace and harmony with their Muslim neighbors for many centuries.
The son of Zechariah is a figure of prime importance in the history of Christianity, for he was the precursor who prepared the way for Christ. Christians and Muslims agree that the encounter with God in prayer is the necessary nourishment of our souls, without which our hearts wither and our will no longer strives for good but succumbs to evil.
What sense of identity is instilled in young Christians and young Muslims in our churches and mosques? It is my ardent hope that Muslim and Christian religious leaders and teachers will present our two great religious communities as communities in respectful dialogue, never more as communities in conflict.
It is crucial for the young to be taught the ways of respect and understanding, so that they will not be led to misuse religion itself to promote or justify hatred and violence. Violence destroys the image of the Creator in his creatures and should never be considered as the fruit of religious conviction.