"While some similarities may exist between the Christian and Muslim conceptions of God, it is certain that the Christian who prays 'Our Father, Who art in Heaven' each day is not praying to the same God as the Muslim who prays 'There is no god but Allah and Muhammad is his prophet.' This is because they are not worshipping the same God." —Fr. Brandon O'Brien
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The 'Same God Question' is at the heart of any Christian consideration of Islam and how to respond to it and to our Muslim neighbors.
Dr. Mark Durie offers this cautionary instruction on the matter:
"It is quite clear that the Injil, as described by the Koran, is nothing but a ‘different gospel’. The prophet Isa (Jesus) of the Koran is a product of fable, imagination and ignorance. When Muslims venerate this Isa, they are far removed from Yeshua, the Jesus of the Bible and of history... For most faithful Muslims Isa is the only Jesus they know. But if you accept this Muslim ‘Jesus’, and his ‘gospel’, then you also accept the Koran, and you accept Islam...
"By Islamicising [the true Jesus of the Gospels, the Jesus of history] and making of him a Muslim prophet who preached the Koran, Islamic orthodoxy would destroy Christianity and take over its history. It does the same to Judaism...
"The traditional Islamic view is that if you want to know what the God of the Bible is like, then read the Koran. Not only must Muslims believe that ‘we worship the same God’, but this message is always a central component of the presentation of Islam to Christians and Jews.
[This message] "provides the lynchpin of Muslims’ efforts to convert the ‘People of the Book’ to the faith of Muhammad. In addition, this belief, once accepted, can lead Christians to support Islamic perspectives in ways other than conversion. For example, embracing this Islamic doctrine wins a measure of respect and even support for Islam from Christians."
(Durie, Revelation - Do We Worship the Same God?, pp 50-51, 75-76)
In a
landmark article by Fr Lawrence Farley, which I feature here on this blog, we find the following observations:
Islamic worship does not, in fact, connect the Muslim worshipper with the one true God of the Christians...
Despite their shared theoretical monotheism, Christian and Muslim worship does not focus upon the same God, and (more importantly) the objective and spiritual reality present through their worship is not identical.
In Christian assemblies, Jesus Christ is present, for He has promised to be present whenever two or three gather together in His Name (Matthew 18:20). In Muslim assemblies, Christ is not present in the same salvific way.
Rather, just as the early Christians said that the demonic was present in the sacrifices of the pagans, that same terrible reality is present now liturgically in Muslim assemblies...
Which brings us to the below important article, which provides a thorough discussion of dogmatic, scriptural and spiritual differences from a specifically Roman Catholic perspective, pointing out the dangers which stem from Rome's excessively deferential consideration of Islam. By affirming Islam in its
Lumen Gentium and
Nostra Aetate, the Papal church stands on the cliff of apostasy.
Here, at least, is one Roman Catholic writer who, along with the rightly respected
William Kilpatrick hopes to restore Truth to Rome's discussion of Islam. May Truth prevail in Rome.
Why Christians and Muslims Worship Different Gods
by Fr. Brandon O'Brien,
Crisis Magazine, September 5, 2016:
“I don’t believe it’s true that we’re all worshipping the same God, because the God of Islam is a governor. In other words, fundamentally Islam is, Sharia is their law, and that law, which comes from Allah, must dominate every man eventually. And it’s not a law that’s founded on love.”
In addition to remarking on the different conceptions of the nature of God, he also noted a difference in the Divine Will as well:
“How can the God that we know, a God fundamentally of love, St. John says ‘God is love,’ be the same God that commands and demands of Muslims to slaughter infidels and to establish their rule by violence.”
It would appear that Burke’s view is inconsistent with the Church’s recent teachings on the areas of agreement between Christianity and Islam. According to Nostra Aetate, the Second Vatican Council’s Declaration on the Relation of the Church to Non-Christian Religions, “[Muslims] adore the one God, living and subsisting in Himself; merciful and all-powerful, the Creator of heaven and earth, who has spoken to men.” However, it is obvious that Nostra Aetate is not as clear as it would appear initially.
The brief treatments of Islam in both Lumen Gentium and Nostra Aetate contain not a single reference or footnote to support them. It is usually the practice that Church documents contain references from Scripture, the Church Fathers, St. Thomas Aquinas, or previous documents to reinforce their teaching and assert its continuity with Divine Revelation and the magisterium. The Second Vatican Council’s analysis of Islam is completely lacking in this regard. In fact, as if making an attempt at circular reasoning, the Church has largely only been able to refer as far back as these two passages from Lumen Gentium and Nostra Aetate in subsequent documents concerning Islam.
This shouldn’t be surprising since the dearth of writings on Islam by the saints of the Church in the thirteen centuries between the founding of Islam and the Second Vatican Council would actually contradict what Lumen Gentium and Nostra Aetate proffer.