Salvation in Christianity The Catechism of the Catholic Churchthe official doctrine document released by the Roman Catholic Churchhas this to say regarding Muslims: The Church's relationship with the Muslims. Muslims may receive salvation in theologies relating to Universal reconciliationbut will not according to most Protestant theologies based on justification through faith:
Rather than write separate emails to all, I am writing my reflections partial and incomplete at this point here, and will be directing them to it. You also, dear Reader, will thus also have the benefit thereof. This, those who know me will not be surprised to learn, is not my opinion.
I believe that there is much that is valuable in the Muslim religion, the principle being that which the Second Vatican Council of the Catholic Church itself acknowledged 50 years ago this year: They adore the one God, living and subsisting in himself; merciful and all-powerful, the Creator of heaven and earth, who has spoken to men; they take pains to submit wholeheartedly to even his inscrutable decrees, just as Abraham, with whom the faith of Islam takes pleasure in linking itself, submitted to God.
Though they do not acknowledge Jesus as God, they revere him as a prophet. They also honour Mary, his virgin Mother; at times they even cal on her with devotion. In addition, they await the day of judgement when God will render their deserts to all those who have been raised up from the dead.
Finally, they value the moral life and worship God especially through prayer, almsgiving and fasting. Is there a better term that could be used? A term which stops short of affirming that the Islamic religion — as A christian view of islam essays on dialogue whole and in all its parts — is true for such an affirmation could only be made by a Muslimand yet nevertheless does not consign all Muslim beliefs to the dustbin as worthless, nor ascribe to Muslims themselves any devious or malicious intention of deception?
To continue the image of a work of art suggested by the Lutheran preacher, I will suggest another term: This is what I mean: Their claim was, after all, that this One God had revealed himself through a succession of prophets since the time of Adam, including Moses and Jesus.
The problem was that those who had received these revelation had failed to properly transmit it. The original was corrupted and in need of restoration — according to the very pattern of the original. In one of my first dialogues with a Muslim, I recall asking him to recommend a book to help me understand the origins of his religion.
When I began to read his recommendation, however, I found that I was not reading anything like the kind of history to which my university undergraduate training had accustomed me.
Rather, it was as if I had asked a Christian about the origin of Christianity and been handed a modern rewriting based on the two volumes of St Luke, the Gospel and the Acts of the Apostles. Then there was his pilgrimage to Medina, and his victorious return to conquer Mecca.
Then, immediately following his death, in a single generation, there is the sudden and seemingly divinely countenanced conquest of the whole Middle East and most of North Africa.
Twelve years ago, when I was just starting out in interfaith dialogue, most of this story was relatively new to me; today, however, just about everyone knows it.
And almost no one questions it. Even the worst anti-Muslim diatribes take their cue from it. But, you know me. There is a contrariness about me that attracts me to revisionist histories. I believe that the books of the Christian bible are historical documents, that is, they are a part of human history arising out of given and often identifiable historical contexts, and therefore can reveal a great deal about the times in which these books were written.
I am practically a priori convinced that since the Christian faith is essentially incarnate and sacramental whatever is demonstrably historically true cannot be at odds with the core elements of Christianity. The same cannot, however, be said in general of the way Muslims regard secular investigation into the historical origins of their religion.
They do not, in general, look positively upon such endeavour. Both religions claim an origin in an historical event.
Yet it is for this very reason that the true believer should have nothing to fear from the scholarly, yea even secular, historical investigation of these historical events.
Personally, I believe that a better understanding of the historical origins of Islam would boost, rather than detract from, our overall understanding of its nature.
It may, at the very least, reveal that the intention of the founder s of Islam was to effect an authentic restoration of the worship of the One, True God, rather than to maliciously foist a counterfeit monotheism upon the world. In what I am about to write from this point on, it is my conviction that good historical scholarship could not possibly reflect negatively upon true and authentic Islam, any more than good historical study into the origins of Christianity could do so I am, please recall, a huge N.
I am going to post this now, although I have some work yet to do before I can post the next part of this reflection. First I have to finish reading a book, and do a little more reflective thinking.
Give me a week or two. I was once a Lutheran pastor, but a "year of grace" and soul-searching led me into the Catholic Church. It was a bumpy ride, but with the support of my still Lutheran wife, I was finally confirmed on June 16, Specific topics range from approaches to interreligious dialogue to Islam and terrorism, holiness in Islam, and the Qur'an and ecology.
Many of these essays have been published over a number of years in specialized books and periodicals, including academic journals in India and Indonesia.
Recently there has been keen interest in Islam from the non-Muslim world as well as a push for improved Muslim-Christian relations. This timely book makes an important contribution on both of these fronts by telling the story of Islam in Southeast Asia -- a region of the .
Irfan A. Omar teaches Islamic thought with a special focus on connections between Islam and other religions at Marquette University. An associate editor of the Journal of Ecumenical Studies, he is the editor of A Muslim View of Christianity: Essays on Dialogue by Mahmoud Ayoub (Orbis).
Get this from a library! A Christian view of Islam: essays on dialogue. [Thomas F Michel; Irfan A Omar]. Living Islam Out Loud presents the first generation of American Muslim women who have always identified as both American and Muslim.
These pioneers have forged new identities for themselves and for future generations, and they speak out about the hijab, relationships, sex and sexuality, activism, spirituality, and much more.
The origin of the Christian hold of power in Lebanon can be dated back to In foreign powers imposed what is known as the "Reglement Organique" in which the Ottoman government designated Mount Lebanon as an autonomous Ottoman province to be ruled by a non-Lebanese Ottoman Christian governor, selected by the Sultan, and approved by the great powers Of Europe.