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.
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.
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.
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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.
***
Attending the General Audience were His Beatitude Jean-Pierre XVIII,
Patriarch of Cilicia for Armenians, and the Bishops of the Armenian
Catholic Church, who were holding a Synod at the Vatican. The Pope
expressed his best wishes to the prelates in French:
Dear Brother Bishops of the Armenian Catholic Church,
As you hold a Synod at the Vatican dedicated to important issues in
the life of your communities, the Church is grateful to your people
for their witness of fidelity to Christ, and she rejoices over the
celebration of the 1,700th anniversary of your evangelization. It is
with courage, faith, enthusiasm and prayer that you have been called
to new apostolic fervour. Your people are expecting a bold word and
concrete actions which confirm it.
I offer my wish for fruitful work to His Beatitude Jean-Pierre
XVIII, Patriarch of Cilicia for Armenians, and to all the Bishops,
and I invoke upon them the help of the Holy Spirit, praying that he
will give strength and courage to the Armenian Catholic community at
this important turning-point in its history.
At the General Audience, the Holy Father spoke of the meeting under
way at the United Nations headquarters in New York, USA, on
implementation of the 1994 International Conference on Population
and Development held in Cairo:
In these days an important meeting is being held at the United
Nations headquarters in New York on the implementation of the
decisions taken at the Cairo Conference in 1994.
At that time the Holy See had insistently stated that the human
person must be put at the centre of every development programme.
This means that the solution of population problems must respect the
dignity of every human being and, at the same time, promote his
fundamental rights, first of all the right to life. To this should
be added the right to health and education, involving the family in
its irreplaceable role as teacher of human, spiritual and moral
values.
Five years after the International Conference on Population and
Development, Governments must renew the commitments they signed to
ensure genuine and lasting human development.