Do Christians and Muslims worship the same God?
Quite honestly, I often wonder if I worship the same God as some of my fellow Christians.
In some respects, the answer is quite obviously yes, Muslims and Christians do worship the same God. Allah is, after all, just the Arabic word for “God” (which many Arabic speaking Christians use), like Dios in Spanish or Theos in Greek. The one God is known by many exquisitely beautiful names – at least ninety-nine of them, as Muslims would say.
But there’s more at stake here than theological precision for its own sake. Theology always makes a difference beyond its own confines. Theological ideas wriggle their way into cultural customs, social policies, and lynch mobs. Those ideas can also shape, I constantly trust, communities of radical hospitality and social justice.
For more centuries than anyone can count, religion has provided the tempo for the drumbeat of war and the music of peacemaking alike. There are so very few “innocent” or “agenda-free” religious questions. And those questions can show up in unexpected places.
Consider the recent imbroglio over a “hazing” incident at Wheaton College, my alma mater, which included occasional references to what happened there to Prof. Larycia Hawkins. A tenured professor, a woman of color, and a Christian, she was dismissed from the college in 2016 after standing in solidarity with Muslims. The official reason for her dismissal was her supposed violation of Wheaton’s statement of faith, her insistence that Christians and Muslims “worship the same God.”
The “hazing” of a student by some of his football teammates happened just one month after Prof. Hawkins left the college. The details are fuzzy and contested, but some reports of the “hazing” indicated that “Islamic music” was played during the incident and Islamic slurs were used to taunt the student. Whether or not any of this is true, it has re-ignited a social media conversation about Christianity and Islam in America.
So, do Christians and Muslims worship the same God? It matters to think about that question carefully and to respond with more than a “yes” or “no,” especially in today’s American cultural climate and the wider global realities where so much depends on how we humans live with religious difference – or whether we can.
I’d like to offer some observations about that question in two steps. First, I would propose a distinction worth making between prayer and worship. They certainly overlap, but worship always remains vulnerable to idolatry, to which the United States has recently fallen prey in particularly virulent ways.
Second, there is nearly as much religious diversity among Christians today as there is between “other” religions. It behooves us to ponder how we manage (embrace?) our own diversity before trying to address a religious tradition not our own. In doing so, I’m convinced, we find fresh ways to learn from and admire religious “others.”
But first, a brief preface.
I offer these reflections as a Christian priest and theologian. As such, I live with some convictions about God, and why my love of Jesus matters in those convictions (a love, by the way, that many Muslims also share, but differently). The longer I study Christian traditions, however, my list of certainties about God grows shorter.
Whenever I crave just a tad more certainty, I try to remember fourth and fifth century cautions. Like this one from Augustine: “If you understand something, it’s not God.” Or this, from Gregory of Nyssa: “Concepts create idols; only wonder understands anything.”
I do love the many texts of theology, both ancient and contemporary. I love them, not because they sharpen my conceptual acuity but because they invite me and then lead me (if I let them) ever deeper into the fathomless mystery of deathless Love.
So, the question at hand, it seems to me, is not about God but about us and our varying conceptions of the one God (at least in the Abrahamic traditions of Jews, Christians, and Muslims). How might we think about this? Here are my initial two steps:
Prayer and Worship: A Venn Diagram
Grant for the moment that there is but one God. When we’re fervently praying for healing, rescue, discernment, courage, love, or countless other things, I don’t think she cares whether we get her name right – there are at least ninety-nine of them, after all.
Pray with all your might to the Source of All, Deathless Love, Wonder-Beyond-Words – just pray. In due time, *God* may well reveal a divine name just for you.
Worship, on the other hand, carries some risk. The word itself comes from Old English and means, simply, “acknowledging worth.” My own list of people and places and things deserving such acknowledgement is endless. I’m still moved (often to tears) when hearing the phrase from the marriage rite of an older version of the Book of Common Prayer. The vows taken by the couple include this: “With my body I thee worship.” What a glorious declaration of God’s wonderful creation!
Here’s the risk: assigning worth to something that is dangerous, harmful, or violent. Biblical writers were, to put it mildly, preoccupied with this risk. They called it “idolatry.”
Rather than pondering whether Christians and Muslims worship the same God, more than a few Americans might want to ponder whether they are assigning worth to the modern nation-state – the kind of worth that belongs only to *God*.
This has been a constant danger in American history (“In God We Trust” stamped on our money), but it now appears unashamedly around every corner – fetishizing the flag, covering one’s heart to swear allegiance to that flag, making “America first.”
Whom (or what), one must ask, do Americans worship?
Diversity Starts at Home
The canon of Scripture used by most Christians includes many more names and images and symbols for God than appear regularly in Sunday morning worship. More of us might engage in respectful encounter with religious difference if we engaged with our own religious diversity more honestly, as Christians.
Drawing on ancient Hebrew texts for a Christian insight about this, consider Leviticus and Isaiah.
The writer of Leviticus portrays a warrior God who demands absolute covenantal purity and strict distinctions between Israel and all other nations. The writer(s) of Isaiah, on the other hand, portray an amorous God of social justice and peace-making who invites all the nations to the holy mountain for a banquet.
I believe these various biblical writers are writing about the same God, but their perceptions and understandings could not be more different; and the implications of the difference are actually quite profound. (If a space alien landed and was given only those two biblical texts, that alien would likely conclude that they refer to two different “gods.”)
The gospel writers portray Jesus as deeply rooted in the faith of his Israelite ancestors. But in which ancestral understanding of God was he rooted? Luke gives an unambiguous answer: In the fourth chapter of his gospel account, he has Jesus quote from Isaiah to launch his ministry.
If at least Luke rooted his perceptions of Jesus drawn from Isaiah’s perceptions of God, then it seems to me that Christian mission ought to focus on inviting all the nations, all the religions, all the races, and creeds, and ethnicities to the holy Mountain of God to feast at a banquet. And this, I am convinced, would actually change the world.
The change will come by focusing less on whether African-American football players obey their white owners and stand for the national anthem, and more on where anyone’s true allegiance ought rightly to belong.
The change will come when American Christians think differently about refugees from Islamic countries, about Muslims building mosques in “our” cities, and how to stand in solidarity with our Jewish siblings when their synagogues are defaced. The change would come from seeing all of them and us trying to pray to and worship the same God.
The change will come when we extend our vision beyond Abrahamic traditions and realize a common quest shared by all humans (and likely other animals, too): to find our place in a universe utterly beyond anyone’s understanding and to make meaning from our lives together, in a world where only wonder understands anything.
Are we worshiping the same God? It doesn’t matter to whom the word “we” refers. The only way anyone will know the answer is when everyone lives a world of justice, bathed with peace, and where all creatures thrive and flourish.
One thought on “Many Beautiful Names in an Idolatrous Nation”
Respectfully, sir, Elahi is the Arabic word for God. Arabic Christians publicly use “Allah” because the Muslim-majority would lose their marbles otherwise. As a case-in-point, check out this Arabic-Christian worship video:
In it, they’re singing to Elahi and Yasua, not Allah and Isa. Note that Elahi is similar to Elohim, and Yasua similar to Yeshua. This isn’t an accident, the languages are related.
Similarly, Muhammad’s biological father’s name was Abdulla, which translates as “Slave of Allah”. No one in Muhammad’s family or tribe was Christian or Jewish, they were all polytheistic pagans.
Next, you have to look at the attributes of YHWH vs. Allah. They don’t match. In the Qur’an, Allah is given 99 names. While some are the same as YHWH (the First and the Last), there are others that haven’t ever been applied to YHWH, to include “The Greatest of Deceivers”, “The Destroyer” and many more. In the Bible, these names have been applied to Satan, not the Lord God.
It becomes even more clear that we do not worship the same God when you consider that they outright deny the Doctrine of the Trinity, the divinity of Jesus as Messiah, and consider the New Testament to be a forgery.
In fact, the Qur’an insists that Jesus wasn’t crucified and that Christianity was an heretical religion created by an act of deception of the part of Allah. The Qur’an does that a lot, making God appear capricious, inconsistent, weak, ineffectual and ignorant. You and I both know that those attributes don’t apply to the Lord God in any way.
Not to outdone, Muhammad himself offers perhaps the best example of my point in the Hadith literature, Sahih al-Bukhari, Book 73, Number 224, “Narated By Abu Huraira : Allah’s Apostle said, “The most awful name in Allah’s sight on the Day of Resurrection, will be (that of) a man calling himself Malik Al-Amlak (the king of kings).”
My final point is an interesting one. The Muslim Messiah is known as Imam al-Mahdi. When shown the Book of Revelation, many Egyptian Islamic scholars pointed out that the Antichrist has some rather stunning parallels with Imam al-Mahdi. In fact, they’re a match in terms of attributes.
Perhaps it’s ironic that their eschatology teaches that Jesus will return to help al-Mahdi set up a worldwide Caliphate, under Sharia law.
I hope this has proven informative, sir. Have a blessed day.