In spite of their differences, Jews, Christians and Muslims worship the same God
In this, Jews, Christians and Muslims meet together to read and discuss their .. the witness of sincere faith in the One, compassionate and merciful God, the. but it serves to illustrate the enormous tensions in Christian-Muslim relations during If the Quran asserts that Muslims worship the same God as Jews and. Since Jews and Christians both claim to have God's Word, do they basically Judaism is the parent of both Christianity and Islam. Christianity has received from Judaism its basic understanding of God, his covenant relationship with His.
The same is the case when we consider the doctrine of the Trinity. Islam roundly condemns worship of the Trinity 5. Tawhid, the absolute oneness of God. Tawhid specifically denies the Trinity, so much so that it is safe to say the doctrine of God in Christianity is antithetical to the doctrine of God in Islam.
Not just different but completely opposed to one another.
There is much more to be said about the differences between the Christian God and the Muslim God, but this much can already be said with confidence: According to Islam, worshiping the Christian God is not just wrong; it sends you to Hell.
They are not the same God.Pope Francis to Jewish, Muslim and Catholic group: We have the same Father
So how can people argue that Muslims and Christians worship the same God? By unduly giving priority to the Islamic assertion that this is the same God. Ultimately, this is the reasoning of those who believe, as I once did, that Muslims and Christians worship the same God, and it is flawed.
The similarities between the God of Islam and the God of Christianity are fairly superficial, and at times simply semantic.
Though Islam claims that the Muslim God has done some of the same things as the Christian God and sent some of the same people, that is not enough to say that Muslims worship the same God as Christians. These minor overlaps are far less essential to the reality of who God is than the fundamental differences of his nature and persons. What God has done or whom He has sent is far less of a defining characteristic than what He is and who He is; though Islam and Christianity overlap at points on the former, they differ fundamentally on the latter.
How can Christians accuse Muslims of worshiping a different God without also indicting the Jews of doing the same?
That would be inconsistent or hypocritical. The response should be obvious to those who have studied the three Abrahamic faiths: The founder of Islam, Muhammad, saw himself as the last in a line of prophets that reached back through Jesus to Moses, beyond him to Abraham and as far back as Noah.
According to the Quran, God known as Allah revealed to Muhammad: Thus, since Muhammad inherited the Jewish and Christian understandings of God, it is not surprising that the God of Muhammad, Jesus and Moses has a similarly complex and ambivalent character — a blend of benevolence and compassion, combined with wrath and anger.
If you were obedient to his commands, he could be all sweetness and light. To those who turned to him in repentance, this God was above all else merciful and all-forgiving. But those who failed to find the path or, having found it failed to follow it, would know his judgment and wrath.
Mohammed receiving his first revelation from the angel Gabriel. The God of the Old Testament was both good and evil. He went way beyond the good when he told Abraham to offer his son to God as a burnt sacrifice. He was a warrior God who murdered the firstborn of Egypt and drowned the army of Pharaoh. Yet he was also a compassionate and loving God, one who in the well-known words of Psalm 23 in the Book of Psalms was a shepherd whose goodness and mercy supported his followers all the days of their lives.
He loved Israel like a father loves his son. It is clear that the need for intelligent, thoughtful and well-resourced study and constructive engagement with questions raised by the religions, between the religions and about the religions has never been greater. Universities are one of very few places where this can happen in a long term, transgenerational way.
They therefore have a great responsibility in the area of inter-faith relations. Therefore those that are not, such as this University of St Thomas Aquinas, need to bear an even greater share of the burden.
And those universities that, like our world as a whole and most individual societies within it, are at the same time both secular and complexly multi-religious, such as my own University of Cambridge, need to make their distinctive contribution too. If these universities — both the explicitly confessional and the complexly religious and secular - could lead the way in enabling the whole of our society, including universities, to become more religiously literate then they would have made a much-needed contribution to the common good.
In this regard, one of the most hopeful signs that I know of is the Government-funded Religious Literacy Leadership Project in England, in which so far sixty universities of many sorts have taken part.
The aim is for those who lead universities in administration, academic life and student services to learn how their institutions might be more attentive and responsive to those of many faiths and beliefs. There is outreach to surrounding communities, including faith communities, which are seen as enriching the university experience within and beyond the campus walls.
I want now to add a fourth: This is a delicate matter. It is not about creating syncretistic communities but about partnerships in which deep differences remain. As suggested already, I think a good way of conceiving the ideal is as long term friendship, which may be helped by a long term practice such as Scriptural Reasoning. Friendships can, of course, take many forms and be sustained in many ways.
That network is a diverse alliance of religious scholars and leaders, teachers, doctors, judges, engineers, academics, writers and others, men and women from across Libya. In it Tutu says: As the Psalmist says in praise of God: Righteousness and justice are the foundation of your throne; steadfast love and faithfulness go before your face.
Scriptural Reasoning can be practised bilaterally too.
Some of the proceedings from the second meeting of the seminar, in Doha incan be found in Michael Ipgrave ed. I am grateful to Fr Barnes for responding to a draft of this lecture. Brill, Leiden, New York, London She has always regarded the Scriptures together with the sacred tradition as the supreme rule of faith, and will ever do so. For, inspired by God and committed once and for all to writing, they impart the word of God Himself without change, and make the voice of the Holy Spirit resound in the words of the prophets and apostles.
Therefore, like the Christian religion itself, all the preaching of the Church must be nourished and ruled by sacred Scripture. For in the sacred books, the Father who is in heaven meets His children with great love and speaks with them; and the force and power in the word of God is so great that it remains the support and energy of the Church, the strength of faith for her sons, the food of the soul, the pure and perennial source of spiritual life.
By scrutinizing in the light of faith all truth stored up in the mystery of Christ, theology is most powerfully strengthened and constantly rejuvenated by that word.
Islamic–Jewish relations - Wikipedia
For the sacred Scriptures contain the word of God and, since they are inspired, really are the word of God; and so the study of the sacred page is, as it were, the soul of sacred theology. This ministry includes pastoral preaching, catechetics, and all other Christian instruction, among which the liturgical homily should have an exceptional place.
- Do Muslims and Christians Worship the Same God?
- Who was Jesus? Muslims, Jews and Christians discuss
Every page of the Jewish Scriptures enlighten the mystery of God and of man. They are treasures of reflection and morality, an outline of the long itinerary of the history of salvation to its integral fulfillment, and illustrate with vigor the incarnation of the divine word in human events.
Or, like in Hinduism, they exalt the sense of the sacred, sacrifice, pilgrimage, fasting, and sacred symbols. Or, as in Confucianism, they teach wisdom and family and social values.
Even to the traditional religions with their spiritual values expressed in the rites and oral cultures, we would like to pay our cordial attention and engage in a respectful dialogue with them. Komonchak Orbis, Maryknoll and Peeters, Leuven Lamb and Matthew Levering eds. I am grateful to my colleague Professor Eamon Duffy for assistance in researching and understanding the history of Vatican II.
Jews and Christians worship the same God. Before the rise of Christianity, Jews were the only worshippers of the God of Israel. While Christian worship is not a viable religious choice for Jews, as Jewish theologians we rejoice that, through Christianity, hundreds of millions of people have entered into relationship with the God of Israel.
Turning to it for religious orientation, spiritual enrichment, and communal education, we each take away similar lessons: God created and sustains the universe; God established a covenant with the people Israel, God's revealed word guides Israel to a life of righteousness; and God will ultimately redeem Israel and the whole world. Yet, Jews and Christians interpret the Bible differently on many points.
Such differences must always be respected. Christians can respect the claim of the Jewish people upon the land of Israel. The most important event for Jews since the Holocaust has been the reestablishment of a Jewish state in the Promised Land.
As members of a biblically based religion, Christians appreciate that Israel was promised -- and given -- to Jews as the physical center of the covenant between them and God. Many Christians support the State of Israel for reasons far more profound than mere politics. As Jews, we applaud this support.
We also recognize that Jewish tradition mandates justice for all non-Jews who reside in a Jewish state. Jews and Christians accept the moral principles of Torah. Central to the moral principles of Torah is the inalienable sanctity and dignity of every human being. All of us were created in the image of God. This shared moral emphasis can be the basis of an improved relationship between our two communities. It can also be the basis of a powerful witness to all humanity for improving the lives of our fellow human beings and for standing against the immoralities and idolatries that harm and degrade us.
Such witness is especially needed after the unprecedented horrors of the past century. Nazism was not a Christian phenomenon. Without the long history of Christian anti-Judaism and Christian violence against Jews, Nazi ideology could not have taken hold nor could it have been carried out. Too many Christians participated in, or were sympathetic to, Nazi atrocities against Jews. Other Christians did not protest sufficiently against these atrocities.
But Nazism itself was not an inevitable outcome of Christianity. If the Nazi extermination of the Jews had been fully successful, it would have turned its murderous rage more directly to Christians. We recognize with gratitude those Christians who risked or sacrificed their lives to save Jews during the Nazi regime. With that in mind, we encourage the continuation of recent efforts in Christian theology to repudiate unequivocally contempt of Judaism and the Jewish people.
We applaud those Christians who reject this teaching of contempt, and we do not blame them for the sins committed by their ancestors. The humanly irreconcilable difference between Jews and Christians will not be settled until God redeems the entire world as promised in Scripture. Christians know and serve God through Jesus Christ and the Christian tradition. Jews know and serve God through Torah and the Jewish tradition.