Christianity and Islam in History

Christianity and Islam in Historical Retrospect

Christianity and Islam has a long history of conflict and battles. Victories and defeats occured on both sides; errors and mistakes also were committed on both sides. However, despite this strained relationship, the vision of peace through interreligious dialogue, is a step and direction towards reconciliation and healing. Pope John Paul II made big steps in this direction.

Christianity gaining a foothold in the Roman Empire:

Christianity started to have a foothold in political life when Constantine [who became Emperor of Rome], achieved a brilliant victory over his opponent Maxentius, to capture the city of Rome. Constantine attributed his success to a dream, wherein he saw a cross in the sky and the words "conquer in this sign". He connected this dream with his victory over Maxentius and saw in the victory a proof of the power of Christ, and the superiority of the Christian religion. He was converted to Christianity and events soon followed that in 313 A.D., Constantine issued the rescript of Milan: a rescript which accorded the Christian faith full equality with the religions of the Roman Empire. This opened and paved the way for the Christian faith to gain more ground among the peoples of Rome.

The birth of Islam:

While Christianity strengthened for three centuries, a new religio-political movement started among the Arabs. The leader of this movement was Mohammed (571-632 A.D.). Born in Mecca, he became a reformer of his people at the age of forty. As the prophet of Allah, Mohammed preached submission to God's will ("Islam") and promised paradise as a reward after death to the Moslems ("faithful"). His preaching, and the movement that was created, spread very fast, and soon dominated all of Arabia. Mohammed's successors were then directed by this spirit, and the desire for battle and booty, toward the neighboring countries. Islam soon became a mighty power, that it eventually threatened to overwhelm Europe. It was the combination of political might and religious fervor that soon started a long and extended war between Islam and Christendom.

Charles Martel defeats Islam in Europe:

Islamic adherents started their conquest in Palestine and Syria, including the cities of Jerusalem and Antioch. As they advanced to Africa, they eventually also reached the European mainland and landed in Spain. The way was then opened for them into the territories of the Franks. However, they were shattered by the heavy infantry of Charles Martel. They were defeated at the Battle of Tours, thus saving Europe from Islam. For this, Charles Martel was honoured with the title of defender of Christendom. This happened in the year 732 A.D.

The struggle continues between the two religions:

Europe may have been generally saved, but Islam continues to battle Christendom. In 1192 A.D., although there was no reconquest of Jerusalem, Richard the Lionheart, was able to conclude a truce with Sultan Saladin. This truce guaranteed the peaceful journey of Christian pilgrims to Jerusalem. This however, did not ensure Christendom's control of Jerusalem. With Pope Urban II launching the Crusades movement, Christianity gave birth to a religious fervor that worked to regain control of Jerusalem. Though the Crusades were noble in their desire to take back the Holy Land from Islam, it tragically failed, and the Holy City of Jerusalem was lost for good in 1244 A.D.

Victories and defeats on both sides:

The battle of Christendom with Islam, and Islam with Christendom, is a battle of both victory and defeat for both sides. One great victory of Christendom against Islam, is the naval triumph of King John of Austria over the Turks at Lepanto (October 7, 1571 A.D.). This victory was attributed to the divine intercession of the Blessed Virgin Mary. Another victory, which occured about a century earlier, in 1492 A.D., was the expulsion of the Moors [what the West calls the Arabs] from the Iberian peninsula - freeing Spain and Portugal from further encroachments into their territories. These two victories for Christianity did not however help them recover from the sad and tragic event of the fall of Constantinople to the Turks in 1453 A.D.

Not by sword alone but also by the pen:

Aside from military campaigns, a propaganda war was also waged against Islam. Staunch Christian writers and medieval biographers decried the person of Mohammmed and saw Islamic civilization as an enemy of Christendom. One such writer was the 13th century Dominican, Ricoldo da Monte Cruce. His "Disputation Against the Saracens and the Koran" is an example of the propaganda against Islam. This book was a standard text in Europe until the end of the 17th century.

Christians that opted for peace with Islam:

Some Christians loved and respected Islam. One eminent example was St. Francis of Assisi. He and his followers promoted the peace of Christ to everyone - including those who adhered to a religion against Christianity at the time. Another is the 13th century Spanish poet and mystic, Raymond Lull. One of his writings is a conversation between a Muslim, a Christian, and a Jew searching for common ground. Then there is also St. Thomas Aquinas. Aquinas at one time realized that Arabic philosophy was superior to anything that developed in Europe during his time.

The interreligious vision of Vatican II:

All the military evil done to Islam and all writing of propaganda against them was indeed unfair. The reason was really the fear of the immense religious power that the followers of Mohammed was building. But in reality, faults were committed on both sides; for there were Crusades on both sides too, as was the existence of propaganda on both the Christian side and the Muslim side. The differences between these two great world religions only found a good direction of healing in the vision of reconciliation, unity, friendship, solidarity, and peace that the Vatican II Council proffers to the Catholic Church and to all world religions. When Church leaders realized that the world and the earth is a common home for all peoples, then there is no alternative and option but opt for peace and goodwill among all peoples.

The challenge of peace:

Despite a history fraught with conflict and bloodshed, the challenge of peace is one that the Catholic Church continues to take responsibility for. This mission was highlighted especially in the pontificate of John Paul II, who travelled to many Islamic countries in a gesture of peace and goodwill. Also, every year, during the 1st of January, he calls all religious leaders of all religions to come together to pray for peace. This event is called the World Day of Peace and is held annually in Assisi, Italy.

Related resources:

• "Letters to Contemplatives", by William Johnston
• "A History of the Church", by Franzen and Dolan
• "The History of the World", by Rene Sedillot
• Pope Benedict on Islam and Ignatius Bibles
• Deena Burnette, 9-11 Widow, Tells Her Story

St. John Paul II (1981-1985)

Series: On the life of John Paul II

From 1981 - 1985 A.D.

Involvement with Poland's politics

For John Paul II, the decade of the 1980s was the decade of Poland. The rise in food prices prompted the union called Solidarity, to call a general strike. So, under pressure from Moscow, General Jaruzelski imposed martial law in Poland and arrested the leadership of the Solidarity movement. The Pope longed to return to his native Poland at this time, but was thwarted in 1982 A.D. from celebrating the 600th anniversary of Our Lady of Jasna Gora, because of the martial law imposed by Jaruzelski. Although the Pope was able to return to Poland in June of 1983 A.D., for a week's visit, his movements were heavily controlled by the regime. And he also felt sorrowful because Lech Walesa, one of Poland's leaders opposed to Communism, and leaders of Solidarity, were all in jail. Moreover, his relationship with the Primate of Poland, Cardinal Jozef Glemp, was strained.

The attempt on his life

But before the Pope became very involved with Poland and the eventual fall of Communism, he unsuspectingly was being targeted for assassination. The man who was planning to assassinate him arrived in Rome in December 1980 A.D. This information comes from counterespionage experts. It was on the afternoon of May 13, 1981 A.D., that the Turkish assassin Ali Agca, positioned himself near the place where the Pope was to lead a service. As the Pope was being driven through the crowds of pilgrims in his Popemobile, Ali Agca fired two shots from a pistol at a range of about nine feet from where the Pope was. A bullet tore through the Pope's abdomen, and a second one grazed his elbow and hit two American pilgrims.

In gratitude for Mary's protection

In the aftermath of the assassination attempt, the Pope said on October 12, 1981 A.D.: "Again I have become indebted to the Blessed Virgin...(since the date of the attempt to kill him, May 13, was the Feast of Our Lady of Fatima). A year to the day after the attack, the Pope traveled to Fatima and placed the bullet that almost killed him, in Mary's crown at the shrine. He spoke of how one hand had guided the trigger, while another, "a motherly hand," had guided the bullet so as to miss vital organs.

Back on the road again as missionary Pope

As the Pope's health improved, he was back in his global ministry again. He was truly a missionary Pope for the world: the universal pastor. After the success of his trips to Mexico, Poland, Ireland, and the United States in 1979 A.D., there had been trips to Hungary, Africa, France, Brazil, and West Germany in 1980 A.D. In February 1981 A.D., he had set off on his first Asian pilgrimage - Pakistan, the Philippines, Guam, Japan - then stopping over at Alaska as he flew back to Europe. Having recovered from his bullet wounds by the spring of 1982 A.D., he embarked on a visit to Britain in May, followed by a trip to Argentina.

The Pope's missionary itinerary from May 1984 A.D. - September 1985 A.D.

The years 1981-1985 proved to be the Pope's most busiest years in travel. During these years, he visited more than 150 cities all over the world.

• On May 2-12, 1984 A.D., he visited Korea, Papua-New Guinea, the Solomon Islands, and Thailand
• On June 12-17, he visited Switzerland
• On September 9-12, he visited Canada
• On October 10-13, he visited Zaragoza, Spain; Sto. Domingo, Dominican Republic; and San Juan, Puerto Rico
• On November 2-4, he visited northern Italy (Milan, Varese, Pavia, Varallo, and Arona)
• On January 26, 1984 A.D. - February 1985 A.D., he visited Venezuela, Ecuador, Peru, and Trinidad-Tobago
• On May 11-21, 1985 A.D., he visited Netherlands, Luxembourg, and Belgium
• On August 8-19, he visited Togo, Ivory Coast, Cameroon, Republic of Central Africa, Zaire, Kenya, Morocco
• On September 9, he visited Kloten, Switzerland; and Liechtenstein

The Pope's mission of evangelization through Saints and Blesseds

The papacy of John Paul II will also be remembered for the enormous numbers of saints and blesseds that he all raised in the altar of the Church. It was evidently part of his strategy of evangelization - to demonstrate to the world the heroic sanctity that could be achieved by the faithful in every quarter of the globe. Traditionally, it took decades -sometimes even centuries - for the making of a saint or a blessed. This Pope, reduced the process to a few years. In January 1983 A.D., he published an Apostolic Constitution which abolished the "Devil's Advocate" - a lawyer probing the claims of the 'servant of God', as a candidate for sainthood. This lawyer's adversarial methods evidently slowed down the process. In place of the "Devil's Advocate", it was the writing of a positio, where the merits of a servant of God is established well in the writing of the candidate's biography or hagiography.

The year 1985 A.D. concluded

The most meaningful and significant event in which the Pope concluded the year 1985, was the Second Extraordinary General Assembly of the Synod of Bishops on: "The Twentieth Anniversary of the Conclusion of the Second Vatican Council" (November 25 - December 8, 1985 A.D.). Before this, the Third Plenary Meeting of the College of Cardinals on the reform of the Roman Curia was held (November 21-23); the Pope received the official visit of President Francesco Cossiga of Italy (October 4); and the Pope sent a personal message to President Ronald Reagan of the United States and Mikhail Gorbachev of Russia, for the Geneva summit. And this was only the 7th year of his papacy.

Edited from the following books and references

• The Pope Coming from the East, by Teresio Bosco, S.D.B.
• An Intimate Portrait: John Paul II, by Mark Bakermans
• The Pontiff in Winter, by John Cornwell
• Pope John Paul II: Champion of Faith, by TV Guide Magazine Group, Inc.
• Special Report: The 25 Years of Pope John Paul II, Vatican Information Service
• John Paul II: A Great Pope Passes into History, Readers Digest (June 2005)
• John Paul II: 1920-2005, Newsweek Special Double Issue (April 11/April 18, 2005)

27th Sunday of the Year (A)

(Edited) Sunday reflections: (From) years 2014 (A), 2015 (B), and 2016 (C)

October 5, 2014
Isaiah 5:1-7
Psalm 80
Philippians 4:6-9
Matthew 21:33-43

"He sent his son but the tenants killed him."

The parable of the wicked tenants. There are two parables in the gospel of Matthew which precede this parable. Those parables are the parable of the two sons (Mt 21:28-32), and the parable of the wedding banquet (Mt 22:1-14). Reading these three parables, the reader can discover a common pattern of protagonist pairing - that of the father and the son. This father-son theme runs throughout the three parables: father and second-son (or first-son, depending on your New Testament translation) in the first parable; father-landowner and son-who-inherits in the second parable; and father-king and son-bridegroom in the third parable. What is strongly emphasized in these father-son protagonist pairs is the will of the father on the son.

Focusing now on the parable of the wicked tenants, and seeking other references in Bishop Fulton Sheen's book "Life of Christ", Bishop Sheen says that God (here symbolized in the parable as the father and landowner of the vineyard), was not wearied out with the cruelty and evil of the people (the tenants). By sending repeatedly other servants, after the previous group of servants was violently treated, God was giving the wicked people an opportunity to repent of their previous evil action. Therefore, the will of God was to bring those people to obey His will. When the last group of His servants was still cruelly treated, God finally sent His Son. But the evil people, still steeped in their wickedness, mercilessly killed the Son.

With just this simple parable, Jesus gave His hearers a glimpse of the whole history of salvation. God sent many prophets to His people to warn them of their wicked ways, but His people killed these prophets. The people Israel continued to be steeped in their evil. So God sent His Son that people may know His will and obey it for their own good. (The gospel reveals the analogy). Still steeped in sins, a generation of Israelites nailed Jesus, His Son, to the Cross, and killed Him. The Lord however vindicated His Son. He raised Jesus from the dead, through the power of the Holy Spirit, and made Him the keystone of the Church. The Church now continues the work of the Lord to bring all humanity to repent, amend their lives and obey God's will.

Scripture quotes for reflection:
"The vineyard of the Lord of hosts is the house of Israel, and the men of Judah are his cherished plant." (Isaiah 5)