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Muslims and Christians adore the
one God
At the General Audience of Wednesday, 5 May, the Holy
Father spoke about religious dialogue with Islam. While
mentioning the point on which Christians and Muslims most differ,
the mystery of the Trinity, the Pope also said that the two
traditions "have a long history of study, philosophical and
theological reflection, literature and science, which have left
their mark on Eastern and Western cultures", and "are
called in one spirit of love to defend and always promote human
dignity, moral values and freedom". Here is a translation of
his catechesis, which was the 12th in the series on God the
Father and was given in Italian.
1. Continuing our discussion of interreligious dialogue, today we
will reflect on dialogue with Muslims, who "together with us
adore the one, merciful God" (Lumen gentium, n. 16;
cf. CCC, n. 841). The Church has a high regard for them,
convinced that their faith in the transcendent God contributes to
building a new human family based on the highest aspirations of
the human heart.
Muslims, like Jews and Christians, see the figure of Abraham as a
model of unconditional submission to the decrees of God (Nostra
aetate, n. 3). Following Abraham's example, the faithful
strive to give God his rightful place in their lives as the
origin, teacher, guide and ultimate destiny of all beings
(Pontifical Council for Interreligious Dialogue, Message to
Muslims for the end of Ramadan, 1417/1997). This human
docility and openness to God's will is translated into an
attitude of prayer which expresses the existential condition of
every person before the Creator.
Christians and Muslims believe in the same God, the one God
Along the path marked out by Abraham in his submission to the
divine will, we find his descendant, the Blessed Virgin Mary,
Mother of Jesus, who is also devoutly invoked by Muslims,
especially in popular piety.
2. We Christians joyfully recognize the religious values we have
in common with Islam. Today I would like to repeat what I said to
young Muslims some years ago in Casablanca: "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" (Insegnamenti, VIII/2, [1985], p. 497).
The patrimony of revealed texts in the Bible speaks unanimously
of the oneness of God. Jesus himself reaffirms it, making
Israel's profession his own: "The Lord our God, the
Lord is one" (Mk 12: 29; cf. Dt 6: 4-5). This
oneness is also affirmed in the words of praise that spring from
the heart of the Apostle Paul: "To the king of ages,
immortal, invisible, the only God, be honour and glory for ever
and ever. Amen" (1 Tm 1: 17).
We know that in the light of the full Revelation in Christ, this
mysterious oneness cannot be reduced to a numerical unity. The
Christian mystery leads us to contemplate in God's substantial
unity the persons of the Father, the Son and the Holy
Spirit: each possesses the divine substance whole and
indivisible, but each is distinct from the other by virtue of
their reciprocal relations.
3. Their relations in no way compromise the oneness of God, as
the Fourth Lateran Council explains (1215): "Each of
the persons is that supreme reality, viz., the divine substance,
essence or nature.... It does not generate, is not begotten and
does not proceed" (DS 804). The Christian doctrine on the
Trinity, confirmed by the Councils, explicitly rejects any form
of "tritheism" or "polytheism". In this
sense, i.e., with reference to the one divine substance, there is
significant correspondence between Christianity and Islam.
However, this correspondence must not let us forget the
difference between the two religions. We know that the unity of
God is expressed in the mystery of the three divine Persons.
Indeed, since he is Love (cf. 1 Jn 4: 8), God has always
been a Father who gives his whole self in begetting the Son, and
both are united in a communion of love which is the Holy Spirit.
This distinction and compenetration (perichoresis) of the
three divine Persons is not something added to their unity but is
its most profound and characteristic expression.
Christians and Muslims must strive for peace and justice
On the other hand, we should not forget that the Trinitarian
monotheism distinctive of Christianity is a mystery inaccessible
to human reason, which is nevertheless called to accept the
revelation of God's inmost nature (cf. CCC, n. 237).
4. Interreligious dialogue which leads to a deeper knowledge and
esteem for others is a great sign of hope (Pontifical Council for
Interreligious Dialogue, Message to Muslims for the end of
Ramadan, 1418/1998). The Christian and Muslim traditions both
have a long history of study, philosophical and theological
reflection, literature and science, which have left their mark on
Eastern and Western cultures. The worship of the one God, Creator
of all, encourages us to increase our knowledge of one another in
the future.
In today's world where God is tragically forgotten, Christians
and Muslims are called in one spirit of love to defend and always
promote human dignity, moral values and freedom. 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.
To the English-speaking pilgrims and visitors the Holy Father
said:
I extend a special welcome to the members of the Catholic
Biblical Federation who are celebrating the Federations's 30th
anniversary, and I encourage you to do all you can to ensure that
the inexhaustible riches of God's word become ever more truly the
heart of the prayer and daily lives of Christ's faithful. Upon
all the English-speaking pilgrims and visitors, especially those
from England, the Philippines, Japan and the United States of
America, I invoke the joy and peace of the risen Saviour.
