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A comparison of the christianity and islam in different beliefs and lifestyles

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: Jesus Christ, our God and Lord, died for our sins and was raised again for our justification Romans 3: He alone is the Lamb of God who takes away the sins of the world John 1: All have sinned and are justified freely, without their own works and merits, by His grace, through the redemption that is in Christ Jesus, in His blood Romans 3: This is necessary to believe.

This cannot be otherwise acquired or grasped by any work, law or merit. Therefore, it is clear and certain that this faith alone justifies us.

  • He is both God and man Col;
  • Of course, there are wild variations within each of the two religions; we are making very broad generalisations here.

Nothing of this article can be yielded or surrendered, even though heaven and earth and everything else falls Mark 13: Those who believe in that which is revealed unto thee, Muhammadand those who are Jews, and Christians, and Sabaeans — whoever believeth in Allah and the Last Day and doeth right — surely their reward is with their Lord, and there shall no fear come upon them neither shall they grieve.

That is because there are among them priests and monks, and because they are not proud.

  1. There are some significant differences between Islam and Christianity, both historical and contemporary, which this page points out.
  2. Among them are such as Attis, Adonis, Dionysus, etc. Anyone who wishes to learn what the Bible says must come to the Church and ask them.
  3. And we say that all the Prophets from Moses on down foretold the coming of Christ and how Christ God and incarnate Son of God was to come and to be crucified and die and rise again, and how He was to be the judge of the living and dead.

When they listen to that which hath been revealed unto the messengers, thou seest their eyes overflow with tears because of their recognition of the Truth. Our Lord, we believe. Inscribe us as among the witnesses. How should we not believe in Allah and that which hath come unto us of the Truth. And how should we not hope that our Lord will bring us in along with righteous folk?

Allah hath rewarded them for that their saying — Gardens underneath which rivers flow, wherein they will abide for ever. That is the reward of the good. John makes extensive reference to the Quran and, in St. Johns's opinion, its failure to live up to even the most basic scrutiny.

The work is not exclusively concerned with the Ismaelites a name for the Muslims as they claimed to have descended from Ismael but all heresy. The Fount of Knowledge references several suras directly often with apparent incredulity. From that time to the present a false prophet named Mohammed has appeared in their midst. This man, after having chanced upon the Old and New Testaments and likewise, it seems, having conversed with an Arian monk, devised his own heresy.

Then, having insinuated himself into the good graces of the people by a show of a comparison of the christianity and islam in different beliefs and lifestyles piety, he gave out that a certain book had been sent down to him from heaven. He had set down some ridiculous compositions in this book of his and he gave it to them as an object of veneration.

There are many other extraordinary and quite ridiculous things in this book which he boasts was sent down to him from God. But when we ask: And which of the prophets foretold that such a prophet would rise up?

And we remark that Moses received the Law on Mount Sinaiwith God appearing in the sight of all the people in cloud, and fire, and darkness, and storm. And we say that all the Prophets from Moses on down foretold the coming of Christ and how Christ God and incarnate Son of God was to come and to be crucified and die and rise again, and how He was to be the judge of the living and dead.

Then, when we say: And how is it that God did not in your presence present this man with the book to which you refer, even as He gave the Law to Moses, with the people looking on and the mountain smoking, so that you, too, might have certainty?

Differences between Christianity and Islam

Theophanes reports about Muhammad thus: At the beginning of his advent the misguided Jews thought he was the Messiah. But when they saw him eating camel meat, they realized that he was not the one they thought him to be.

Whenever he came to Palestine he consorted with Jews and Christians and sought from them certain scriptural matters. He was also afflicted with epilepsy. When his wife became aware of this, she was greatly distressed, inasmuch as she, a noblewoman, had married a man such as he, who was not only poor, but also an epileptic. Goddard sums up Nicetas' view: In short, Muhammad was an ignorant charlatan who succeeded by imposture in seducing the ignorant barbarian Arabs into accepting a gross, blaspheming, idolatrous, demoniac religion, which is full of futile errors, intellectual enormities, doctrinal errors and moral aberrations.

Goddard further notes that in Nicetas we can see in his work a knowledge of the whole Koran including an extensive knowledge of suras 2-18. Nicetas account from behind the Byzantine frontier apparently set a strong precedent for later writing both in tone and points of argument. Catholic Church and Islam[ edit ] Main article: However, as in the case of the question of Judaism, several events came together again to prompt a consideration of Islam.

By the time of the Second Session of the Council in 1963 reservations began to be raised by bishops of the Middle East about the inclusion of this question. The position was taken that either the question will not be raised at all, or if it were raised, some mention of the Muslims should be made. Melkite patriarch Maximos IV was among those pushing for this latter position. Early in 1964 Cardinal Bea notified Cardinal CicognaniPresident of the Council's Coordinating Commission, that the Council fathers wanted the Council to say something about the great monotheistic religions, and in particular about Islam.

The subject, however, was deemed to be outside the competence of Bea's Secretariat for the Promotion of Christian Unity.

African Traditional Religion, Christianity, and Islam Essay

Bea expressed willingness to "select some competent people and with them to draw up a draft" to be presented to the Coordinating Commission. At a meeting of the Coordinating Commission on 16—17 April Cicognani acknowledged that it would be necessary to speak of the Muslims. Pope Paul VI chose to follow the path recommended by Maximos IV and he therefore established commissions to introduce what would become paragraphs on the Muslims in two different documents, one of them being Nostra aetate, paragraph three, the other being Lumen gentiumparagraph 16.

The reference to Maryfor example, resulted from the intervention of Monsignor Descuffi, the Latin archbishop of Smyrna with whom Massignon collaborated in reviving the cult of Mary at Smyrna. The commendation of Muslim prayer may reflect the influence of the Badaliya. Protestantism and Islam Islam and Protestantism share orientations towards iconoclasm: As both were in conflict with the Catholic Holy Roman Empirenumerous exchanges occurred, exploring religious similarities and the possibility of trade and military alliances.

Mormonism and Islam Mormonism and Islam have been compared to one another ever since the earliest origins of the former in the nineteenth century, often by detractors of one religion or the other—or both. This epithet repeated a comparison that had been made from Smith's earliest career, [43] one that was not intended at the time to be complimentary. Comparison of the Mormon and Muslim prophets still occurs today, sometimes for derogatory or polemical reasons [44] but also for more scholarly and neutral purposes.

Mormon — Muslim relations have historically been cordial; [46] recent years have seen increasing dialogue between adherents of the two faiths, and cooperation in charitable endeavorsespecially in the Middle and Far East.