St Francis Magazine Nr. 4 Vol.

II (March 2007)

ALLAH?
The God of Islam and the God of Christianity?
Quotations are from the NRSV unless indicated otherwise

By Abd al-Masih

Do Muslims and Christians worship the same God? Or – as it is frequently but

incorrectly phrased – is Allah the same as God? Recently Durie wrote a little book to
answer that question and emphasizes that what the Qur’an reveals about God is so
opposite to what the Bible teaches about God, that Muslims and Christians are really
not worshipping the same God.1 When it is formulated in this way, however, we are left
with many questions. Like, which other God are Muslims worshipping then, since there
is only one God? I would like to take up this theological challenge from my experience
of having lived in the Middle East for almost eight years. First of all I will make a few
more general comments concerning the identity of the God of Islam and the God of
Christianity. Secondly, I will focus on an issue that is not only important for our
understanding of God, but very sensitive in the Islamic world as well, i.e. the meaning
of the Jewishness of Jesus; what does it mean that Jesus, who truly and fully revealed
God, was a Jew? Finally I will try to make some concluding remarks.

1. ALLAH OR GOD? ‘Allah’ is the God of Islam and ‘God’ is

the God of the Bible. This distinction
a. An abstract question sometimes even becomes a mark of
First of all the question whether confessionality; if you call Allah God,
Christians and Muslims worship the you are suspect of syncretism. For
same God does not seem to be very Christians in the Middle East, however,
relevant. The question is hardly an it is bizarre. ‘Allah’ simply is the Arabic
issue in the Middle East and in my word for God and Christians use it –
relationship with Muslims it never following the Arabic translation of the
played a role. Everyone in the Middle Bible – to indicate the Father of Jesus
East simply assumes you believe in Christ.3. If we want to help the
God; the opposite is absurd and discussion, we must be clear that we
inconceivable, even if ‘faith in God’ is ask about the relationship between ‘the
experienced and expressed in many God of Islam’ and ‘the God of
different ways. Sometimes non- Christianity’, not between ‘God’ and
Christians have asked me as a Christian ‘Allah’.
to pray for a relative, because I Thirdly, the question raises
believed in God and as ‘rajul dīn’, theological issues, for it assumes that in
religious man, might have more direct a kind of ‘prolegomena’ that precedes
access to Him. Also, when people the encounter with Islam, can be
exchange greetings, both Christians decided whether Muslims and Christians
and Muslims call upon the name of God worship the same God. In that case,
to wish you good.2 So in general this the suggestion is that ‘God’ is a known
question about God in daily life is not entity that can simply be defined in
an issue. advance. This, however, is a
Secondly, it is important how we misconception. The concept ‘god’ is as
phrase the question. Time and again I universal as abstract and can be used
notice that people in the West (both as genus and as personal name)
distinguish between Allah and God, as if for anything that claims a certain

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 St Francis Magazine Nr. 4 Vol. II (March 2007)

absoluteness in life, from the gods of question with ‘yes’, even then it is only
the Greek Mythology, to the spiritual through Christ that God can be truly
nothingness of Bhudism. The real known, for there is ‘no other name
issue, however, is the nature of what under heaven given to men by which
we call God; who is the one who truly we must be saved (Acts 4:12 NIV).’ If
deserves to be worshipped as God and we answer the question with no, the
how do we know? What are our criteria message is also the same, i.e. God has
to identify the true God? How does He fully revealed himself in Christ and
reveal himself? there is no other way to enter the
Fourthly, when we as Christians - in Kingdom than through Christ. So in
this context of the quest for the nature both situations our approach will be
of the true God – assert that He has similar. Rentier might be right when he
fully revealed himself in Christ, we have emphasizes that the issue is not
to be aware of the implications of this whether we serve the same God, but
confession. It is obvious, that whether we serve God.5
Christians and Muslims differ
substantially and categorically in what In writing his book, Durie seems to
they believe about Jesus. What exactly be motivated by the concern not to
do we say, when we emphasize that confuse the identity of the true God.
Jesus is God. Again it is easy to Too easily it is assumed that all
suggest ‘God’ is the known entity that religions are the same and that it does
further defines the nature of the person not matter what and how exactly we
of Jesus. In other words, Jesus is like believe. Comparing the different
God. However, the most striking and images of God, according to Durie, can
outrageous element of this confession is only be done on the basis of His
that it does not first of all define Jesus, revelation. On that basis the images
but explicates God. Professing Jesus differ so much, that they cannot be
Christ as divine does not elevate Him identified as one being. I can
into the inaccessibility and aloofness of understand and share his concern. In
Allah, but explains how God is as near my view there can be no doubt about
as Jesus. For Muslims this confession the character of God as it has been
therefore implies a reinterpretation of revealed in Jesus Christ. However, I
the person of Allah. In Christ Allah would personally be a little bit more
reveals Himself as the one who is cautious not to pretend I exactly know
visible to our human eyes, who can be who God is. The history of Christianity
touched with our own hands (1 Joh. too clearly illustrates that claiming full
1:1; Joh. 1:14). For Bilquis Sheikh the knowledge of God is no guarantee for
confession that Jesus was Allah perfection. There have been many
signified that Allah was as close as a manifestations of Christianity that have
Father.4 claimed to represent the one true God
Finally, the real issue is how to truly in which I do not recognize Him who
know God and serve Him properly. Or, has revealed himself in Christ. The
phrased in a more Christian vocabulary, most extreme example of course is that
how can we become members of the of the Crusades, but it is easy to come
Kingdom of God and be saved? That up with a list of many different
challenge remains, in whatever way we illustrations, varying from a ‘biblical’
would answer the question whether the defense of slavery and apartheid, to
God of Islam is the same as the God of anti-semitism and the persecution of
Christianity. If we would answer this the Jews. So it does not seem so
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 St Francis Magazine Nr. 4 Vol. II (March 2007)

simple to define exactly what the true Romans 10 in a certain way as well to
image of God implies in real life. Muslims, stating that ‘they have a zeal
From a Christian point of view I for God, but it is not enlightened. For,
think it is true that Islam as a religion being ignorant of the righteousness that
obscures the perception of God. Yet, comes from God, and seeking to
there are many manifestations of establish their own, they have not
Christianity that likewise obscure the submitted to God's righteousness’
image of God. However, we cannot (Romans 10:2-3). Therefore this veiled
escape the theological truth that there knowledge of God is not sufficient for
is only one God. Therefore with salvation.10
Chapman, I personally believe there are
enough similarities between the Muslim b. Fear and insecurity
image of God and the Christian image When this question is irrelevant, why
of God to use the same word for God.6 does it nevertheless always surface
Both the Old and the New Testament with strong emotions? When during a
use the contemporary word for ‘God’ meeting of Christian Students at the
that is also used by others in the American University of Beirut (Lebanon)
ancient Near East.7 The same is true in Colin Chapman explained the image of
the history of Mission. Missionaries the obscured and the revealed sun
consistently used local concepts and many students were shocked. ‘We
images to designate the one true God. cannot accept that there is truth in
All of this does not imply that Islam Islam. For why then are we
and Christianity are identical or equally Christians?’ Their reaction displayed
valid ways to God. Likewise, however, fear and insecurity. They felt their
it does not imply that God is identical identity was at stake, not just
with Christianity.8 In this context of the theologically - what they believed – but
Christian and Islamic view of God, also socially; they were afraid to be
Chapman introduces9 the image of the ruled by Islam and what kept them
one sun seen on the one hand by going was the knowledge that Muslims
people in an area where there are were completely wrong in there
always clouds and on the other in an understanding of God. If that could no
area where there are never any clouds. longer be sustained unambiguously,
The first group of people, like Islam, what would be left of Christians in
has a limited and veiled image of the Lebanon? It showed a mentality of
sun; the others – like Christianity - survival through isolation. It is all or
have a much clearer picture and feel nothing. Either Islam has no
the heat of the sun. Chapman is quick knowledge of God at all or Christianity
to emphasize the shortcomings of the is not true.
image, for even Christianity is to a This probably also is an issue for
certain extent limited. It is in Christ (Evangelical) Christianity in general.
that God has fully revealed himself, but The vitality of the Islamic faith can
no human being can fully understand make Christians feel uncomfortable.
and grasp the nature of God. It is in That makes me wonder about the
Christ that God has fully revealed strength and the rootedness of the
himself. Nevertheless, the image helps Christian faith. Why is it, that Islam
to acknowledge that there can be truth makes Christians feel insecure? Why is
in the Muslim image of God, albeit it, that some Christians find it difficult
distorted and limited. Paul might have to encounter Muslims with inner peace
applied his qualification of the Jews in and strength? The challenge of Islam
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 St Francis Magazine Nr. 4 Vol. II (March 2007)

urges us to renewed reflection on what the centre of that Kingdom is the

we believe and why. If the Church is Crucified Messiah, who is an outsider
motivated to such a process of and a stranger. He challenges our
selfreflection and renewal than that in rootedness in this world and calls
itself would already be an important people to radically follow him by taking
gain of the encounter with Islam. up their cross and by dying like a grain
However, there is another side to of wheat that falls into the ground.
this issue, more missionary in That is the only way to bear fruit (John
character. The fear of Islam is 12:24), not to try and save one’s life,
regularly expressed very negatively, but to lose it in love for one’s enemies
leaning to explicit hatred towards and prayer for those who persecute you
Muslims. That is destructive for (Matt. 5:44; Luk. 9:24). A theology
mission. Fear easily manifests itself in of fear leads to opposing and fighting
a harsh posture: ‘Islam as the enemy of the adversary, a theology of love
the cross must be opposed, either with manifests itself in fervent prayer.
words or deeds’. That can be in the
form of a very direct and often c. Theology or Shari’a?
aggressive kind of evangelism; the The core of (Protestant) Christianity is
wrong theology of Islam must be faith and doctrine, not ethics. Because
exposed and the truth proclaimed. the doctrine of grace is central to
When we cannot dialogue, there is only reformed and evangelical faith, the
proclamation left, even if it does not practice of the Christian life is not
respect a person’s identity or culture. central to salvation and tends to remain
It can also take the shape of an in the background. The heart of Islam,
insensitive and harsh opposition to however, is not in theology, but in
growing Islam in society, which can Shari’a, the Islamic Law. Of course
eventually lead to a radical theological there is a basic core of theology in
justification of violence and war. Islam, but it is limited; it is primarily an
Although the blessing of arms does not explication of tawhiid, the doctrine of
seem to be a general evangelical oneness. There is only one God and
phenomenon,11 there is nevertheless a the major and unforgivable sin is to
growing tendency in the Evangelical associate other beings with Him:
world to interpret the war on (Islamic) polytheism or ‘shirk’. God’s nature,
terrorism as apocalyptic if not as a who God is, cannot be known, since
Christian mission. That at least is how God is ultimately transcendent. The
many Muslims experience it.12 only thing that can be known is God’s
It is obvious, that this is the end of will. Therefore Islam is submission; it
Christian witness. When theology and is not so much a way of believing as it
politics are being confused in this way, is a way of living.
theology easily ends up justifying This structural disparity between
certain – not necessarily Christian or Islam and Christianity makes a difficult
biblical political views and actions. That to discuss the question of the nature of
makes it very hard to share the love of God. Christian theology will try to
Christ with those who oppose you. answer the question by comparing what
Christianity combined with power often each religion confesses about God,
corrupts the gospel, for it usually while Islam in general would prefer to
becomes a tool to defend earthly compare how submission to God is
freedom and privileges. The Kingdom realized. Therefore theological
of God, however, is not of this world; discussions often do not reach a deep
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 St Francis Magazine Nr. 4 Vol. II (March 2007)

level, but are limited to debates about there is an issue that needs to be
whether God can have a Son, how God addressed. For Jesus was a Jew. Since
can be three and one etc. the establishment of the State of Israel
During a class about ‘Son of God’ in in 1948 ‘Jew’ for many Arab Christians
the Gospel of John, a student asked me and Muslims has received a negative
how we could explain this qualification connotation.13 Jews today are part of a
of Jesus to a Muslim. My answer was powerful State that has been at war
that we should not try to, unless a true with most of the Arabic countries.
relationship has been build and a Israel is the enemy. It have been
Muslim would really have existential Jewish soldiers that were fighting the
questions about it. Otherwise it will Arabs and that where part of the
always lead to a discussion in which invasion into Lebanon in 1982. Jewish
each one tries to convince the other of soldiers were - purposefully or
the false nature of his faith. It is very accidentally – responsible for targeting
difficult to explain the essence of the huge civilian areas in Lebanon in
Christian confession of the Sonship of 2006.14 In the context of the Middle
Jesus to someone who has learned East therefore a Jewish Jesus reminds
almost from the cradle, that God does people of that violence, of a State that
not have a Son. A theological debate in tries to achieve its political, military and
this context rarely connects hearts, it economic goals if necessary by force. A
usually deters people Jewish Jesus to many Christians (and
The only way for people to discover Muslims) is as difficult to accept as a
the secret of Jesus is when He becomes Palestinian Jesus for the Jews (or a
a reality in the life of the Christian German Jesus for the Dutch during the
community. A theology of continuing second world war). Such a Messiah
incarnation is the starting point for the represents the enemy. And when God
encounter between Christians and is like this Jesus, He is the God of ‘the
Muslims. That is not meant as enemy’. That in itself does not mean
salvation by works; it is not asserting we have to deny the jewishness of
that a Christian can and should live a Jesus, but it forces us to reflect on the
perfect, sinless life as is claimed issue.
possible by a theology of perfection. In the West there is a growing
What I propose is a ‘reality-check’: is it awareness of the meaning of the
really true what we confess? ‘By my jewishness of Jesus. However, that
works I will show you my faith’, for does not imply that its theological
‘faith without works is (…) dead’ (Jam. significance is obvious. Jesus the Jew
2:18, 26). It is all about a theology in is probably stranger to Western
which doctrine and life melt together. Christianity than is often assumed. For
Isn’t this what Bonhoeffer meant with it certainly means that Jesus looked
his resistance against cheap grace? more like an Arab Bedouin in the
How can the beauty of God’s holiness in Judean desert, than like a modern Jew
Jesus ever become clear to non- in Tel Aviv. His eyes will almost
Christians if this beauty is not reflected certainly have been dark and his skin
in the life of His community (2 Kor. browned; he will have had a full black
3:18 NBG)? beard and worn a Jallabiye (the Arabic
long dress for men).
2. JESUS, THE JEW But apart from his looks, it seems
When in the encounter with Islam we difficult to distinguish the exact
maintain that God/Allah ‘is like Jesus’ theological significance of the
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jewishness of Jesus. The Jewish nature ‘flesh’ does not have a similar negative
of Jesus is rediscovered in New- connotation as in e.g. Romans 8,
Testament scholarship.15 In Systematic where it is first of all the description of
Theology, however, there is no clarity life dominated by sin. Here it simply
of what it means for our understanding points to the earthly existence of Jesus.
of God, that Jesus was a Jew, especially As a human being He belongs to the
in the encounter between Islam and Jewish people; it refers to his ‘ethnic
Christianity. Within the limited space status’.16 Jesus is an Israelite from the
here it is only possible to convey a few lineage of David (Rom. 1:3).
thoughts. The expression ‘according to the
First of all, it is remarkable, that the flesh’ at this point is used with a dual
jewishness of Jesus is never an explicit purpose. First Paul uses it to
theological theme in the New emphasize the enormous prerogative of
Testament. Of course it is assumed the Jewish people. The Messiah is the
that Jesus was a Jew and was rooted in Messiah of Israel, a Jew among the
Judaism, but it is not a theme to reflect Jews. In this way He belongs to no
on. That suprises, for the main other nation. God himself, a stranger
discussion in early Christianity was to the world, has become Jew and in
about the relationship between the His distinctiveness He is closer to Israel
particularity of Israel as the chosen than to anyone else. Israel had the
peopleo f God and the universality of first opportunity among the nations to
salvation in Christ. Was the Jewish accept the Messiah and yet, Israel (as a
character of serving God – including the nation) did not. ‘He came to what was
Torah and the Jewish regulations – his own, and his own people did not
accidental or essential? In other words, accept him’ (Joh. 1:11).
does it belong to the essence of Secondly ‘kata sarka’ (according to
salvation and do people therefore have the flesh) is also used in a critical way.
to become Jewish in order to be saved, It is ‘restrictive’.17 Jesus is from Israel
or not? We could have expected the only according to the flesh. His earthly
Jewishness of Jesus to be an important lineage does not tell the whole story.
theme in the discussion in the early God’s plan of salvation does not
church. However, this is not the case. progress by way of ‘the flesh’ but
Paul only incidentally mentions through the promise, i.e. by means of
Christ ‘according to the flesh’, e.g. in election and grace. No one is part of
Romans 9. In this passage he Gods history through his own works
expresses his intense grief about the and physical efforts. That was true
unbelief of Israel; he cannot understand even for the patriarchs. It is ‘not the
that this nation, to which God has children of the flesh who are the
committed himself in such a special children of God, but the children of the
way, rejects its God-given Messiah. promise are counted as descendants’
There was no nation closer to the (Rom. 9:8). When the Messiah is from
eschatological salvation than Israel; no Israel ‘according to the flesh’, it implies
people had received so many benefits that Israel does not automatically,
and blessings (Rom. 9:4, 5). The because of its lineage, shares in the
ultimate gift, the climax of the blessings of the Messiah. Knowing
covenant, was the Messiah, ‘who was Christ ‘according to the flesh’ even for
from Israel according to the flesh’(kata Israel is not enough. What really
sarka) and ‘is over all, God blessed matters is faith. The reverse side of
forever’ (Rom. 9:5). In this context this ‘restrictive’ ‘kata sarka’, of course,
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 St Francis Magazine Nr. 4 Vol. II (March 2007)

is that there is also hope for those who understanding of God. First of all, God
do not share the same ‘flesh’. The is in a certain way truly revealed by
Gospel is ‘the power of God for Jesus as Jew. Transcending a category
salvation to everyone [curs. BR] who does not mean denying or excluding
has faith’ (Rom. 1:16); the blessings of it.21 In this respect Jesus’ jewishness
the Jewish Messiah are also meant for primarily discloses God’s faithfulness to
the Gentiles as Gentiles.18 They do not Israel. He has chosen this nation to be
have to become Jewish in order to be a blessing to all the nations and He
acceptable to the God of Israel. does not come back on His choice.
In other words, although Jesus is Therefore we cannot understand Jesus
fully Jewish, in a certain way He also without his relationship with Israel and
transcends His Jewishness. On account judaism.22
of his lineage He belongs to Israël, on Nevertheless, secondly, we cannot
account of His grace He is meant for deny that Jesus as a Jew revealed God
the whole world, regardless of in a certain way. For if the Jewishness
ethnicity.19 ‘(W)hoever believes in him of Jesus would reveal God in an
will not be put to shame’ (9:33; 10:11). absolute way, it would imply that God is
It is not the Jewishnesness of Jesus a Jew. ‘Does Jewish-ness belong to the
that is essential to salvation, but the Glory of God?’23 If that is the
fact that He is the Messiah. implication of the jewishness of Jesus
This is also true from another we cannot escape the conclusion that
perspective. Jesus may be from Israel God is male as well, because Jesus is a
‘according to the flesh’, at the same man. This is a bridge too far, for God is
time he is ‘over all, God blessed not like man. Likewise God cannot be
forever’ (Rom. 9:5).20 The mystery captured in Judaism or jewishness. As
that Jesus cannot be explained simply the Creator of heaven and earth He
in human qualifications has transcends creation, even if He has
consequences for our understanding of chosen to be influenced by the
the Jewishness of Jesus. For if Jesus is contingencies of history. No religious
God incarnated, He also transcends his system therefore, not even the Jewish,
humanity. He is more than a man and can ever be identified with the Kingdom
this universal connotation cannot but of God.
stretch the particular character of the In this respect the distinction the
Jewishness of Jesus. For when Jesus Dutch theologian Miskotte has made
transcends his humanity, he must between Edda and Torah might be
inherently also transcend his helpful. Edda for Miskotte represents
jewishness. The divinity of Christ the old German myth(ology), Torah
opens up the jewishness of Jesus from stands for the explanation of the name
the inside out. God cannot be of the God of Israel. No human being
contained into one specification of has by nature access to that name; it
creation. Therefore Paul emphasizes must be revealed by God. Man
that ‘though we once knew Christ from however, has a tendency towards
a human point of view [according to the selfredemption. This is Edda; it is
flex, BR], we know him no longer in found in all religions apart from
that way’ (2 Cor. 5:16). Christianity. That tendency is criticized
We can conclude that Jesus is fully by Torah. Every natural element in
Jewish, yet at the same time society is judged by God and every
transcends this Jewishness. That has form of selfredemption is exposed as
some implications for our insufficiënt. Thinking along these lines,
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 St Francis Magazine Nr. 4 Vol. II (March 2007)

we can even say that Israel can become Palestinians today, to see that Jesus is
Edda and the gentile world could a Jew, as shocking it must be to Israelis
(through Jesus) be Torah. Torah and that the God of Israel is also the God of
Judaism/Israel are not identical. That their enemies; that He is also the
is why the prohpets are often very saviour of those who are ethnically and
critical of Israel, when it does not live historically their opponents. Jesus is
according to the Torah. the saviour of the whole world and puts
Applied to our discussion, we could His loving arms around his and our
say that the jewishness of Jesus in itself enemies. That is the one and only God
is not so distinctive, but what it we serve, the God that is so intrinsically
represents, i.e. the revelation of God. other than the God of Islam and the
As far as Judaism reflects Torah, it is an God of some manifestations of
essential element to the person of Christianity. That is the God that is, or
Jesus. Maybe we should even reverse at least should be, represented by the
the coin and say that the true Christian community in its encounter
jewishness, what it really means to be with the Muslim world today.
Jewish, can be found in Jesus Christ.
He was the perfect Jew and as such the 3. CONCLUSION
definition of jewishness. Do Muslims and Christians worship the
same God?
In the context of the encounter 1. This is a question that cannot be
between Islam and Christianity and the answered with a simple yes or
identity of God, we can conclude that no. Moreover, to me it does not
the Jewishness of Jesus does not seem to be the most important
present a hindrance when it comes to question any longer. Whenever
the nature of God. The jewishness of we still try to answer it, we need
Jesus reveals God predominantly in its to be consistent. If we insist
representation of the whole history of that Muslims worship a different
God with His people. Of that history, God, because what the Bible
Jesus is the climax and without it He reveals about God differs
cannot be understood. However, Jesus’ substantially from what the
jewishness does not reveal God as a Qur’an and the Sunna of
Jew. Jesus transcends His jewishness Muhammed teach about God, we
as well and therefore God is not the might have to say the same
ambassador of the Jewish state of about Judaism. For Judaism
Israel. His Kingdom is not of this also denies that God has a Son.
world. As the crucified one, Jesus is Should true Judaism not be
always present in this world as a defined as that Judaism which
stranger, a nomad and wanderer, as believes Moses and the Prophets
the one who is ultimately despised and and therefore acknowledges
rejected by the world. But precisely as Jesus as the Messiah (cf John
such, He can be a saviour to the world. 5:46). Currently Judaism does
The ‘God of the enemy’ paradoxically not and the image of God
presents himself as the Jewish Messiah therefore differs substantially
to the Arabic people in their own Middle from that in Christianity. Does
Eastern culture. Yet to everyone’s that mean Jews worship a
surprise He is different than the enemy, different God than Christians?
for He stretches out His hands in And if so, should we not say the
reconciliation. As shocking as it is to same about certain
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 St Francis Magazine Nr. 4 Vol. II (March 2007)

manifestations of Christianity of God’s beauty and love, which

that are no longer faithful to has been revealed in Christ.
Gods revelation in Christ, as in ‘And the Word became flesh and
e.g. a colonialistic form of lived among us, and we have
Christianity?24 seen his glory, the glory as of a
2. Many would be reluctant to draw father's only son, full of grace
this last conclusion, that Jews and truth’ (Joh 1:14). Although
(and some Christians) worship a I firmly believe and confess that
different God than the Father of Christ is the image of the
Jesus Christ. It is also invisible God (Col. 1:15), I try
theologically hard to sustain, for to be careful not to suggest that
there is only one God. What is my theological system is
at stake between Judaism and identical with God’s revelation.
Christianity is the true worship God is not a Jew, God is not a
of this one God. But if this is so, Muslim, but neither is God a
do we not need to say the same Christian. He is the almighty
when we compare Islam and God, the exalted one, who
Christianity? For the only became humble and lowly. This
alternative is a demonizing of is the secret I confess, that I
Islam, claiming that Muslims believe in, but for which I need
worship satan. Although I do an eternity to grasp its meaning.
not deny that satan gladly uses Therefore His humility should be
Islam to mislead people, I find it reflected in my life.
hard to put Islam in the same 4. It is especially this last element
category as many satanic cults. that is so crucial in the
It could be misleading as well, encounter with Islam. For the
for satan uses all kinds of most important question is not
religious and philosophical whether Christians and Muslims
systems to draw people away serve the same God, but
from God. In my opinion the whether we truly serve God.
greates threat to Christianity Does it really show that we
today is not Islam, but belong to the one true God?
(post)modern secularism, that is When the law of God is not
driven by the desire for money, through the Holy Spirit fullilled
power and sex. in the life of the Christian
3. Islam has a different image of community, the confession of
God than Christianity. I believe the truth of Christ will not be
that Muslims in general do not heard by anyone. How can
know God in His complete and people be attracted to worship
clear beauty. The same is true God the Father if His children do
in a different way for Judaism not reflect His love and serve
and in again another way for Him wholeheartedly?
some forms of Christianity.
Therefore we are constantly
impelled to discover the fullness

This article is a rewritten version of an article that first appeared in Dutch,

titled ‘Allah? De God van de Islam en de God van het Christendom?’ in
Theologia Reformata, 47/2 (2004)

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 St Francis Magazine Nr. 4 Vol. II (March 2007)

1
M. Durie, Revelation? Do We Worship the Same God. Jesus, Holy Spirit, God in
Christianity and Islam. Guidance for the perplexed.Upper Mt Gravatt Australia,
2006.
2
Some Christians tend to vary their vocabulary sometimes in order to stress that
they are not Muslims. In stead of ‘assalamu aleikum’ (peace be with you) that is
mainly used by Muslmis, they prefer ‘marhaba’ (hello), or in Libanon ‘bonjour.’
3
Toby Howarth explicitly deals with this question in his article “Is Allah dezelfde als
de God en Vader van Jezus?” in: Kontekstueel 16/5 (2002), pp. 19-23, p. 19.
4
B. Sheikh with R.H.Schneider, I dared to call Him Father, The Miraculous Story of a
Muslim Woman’s Encounter with God, (Eastbourne, 2003), pp. 47-48.
5
Cf. C. Rentier, ‘Dienen moslims en christenen dezelfde God’, in: Theologia
Reformata, 47/2 (2004), pp.83-105, p. 102.
6
C. Chapman, Cross and Crescent. Responding to the challenge of Islam, Leicester
1995, p. 228. Chapman proceeds in three steps. First he underlines that the idea
of God is not the same in Christianity and Islam. Secondly, he wonders whether
there is anything in common between the idea of God in Islam and Christianity.
Many would answer affirmative. Finally, he asks whether these images of God have
enough in common to use the same word for God. Some, including Chapman,
Cragg and Howarth, would answer positively, others would not.
7
El/Elohim, with a similar root as Al-ilah or allah; Theos was used by the Greeks
and the Romans for their Gods.
8
Barth has made clear, that no religious system, not even the Christian, can be
identified with the revelation of God in Christ, or with the Kingdom of God.
Theology implies the continuous effort to understand that revelation; an therefore
any theological system is also continuously challenged by the crucified One.
9
Cf. Cross and Crescent, pp 228-229.
10
When we want to assert that the Muslim God is a different God than the God
Christians worship, the only alternative is that Muslims are worshipping satan, since
there is only one God. That is difficult to sustain, even when satan can use Islam to
obscure the image of God and to mislead people, see below.
11
During the different gulfwars and the American war in Afghanistan, there have
been several religious leaders that literally have blessed the weapons and prayed
with presidents for succes in these wars.
12
Cf. pictures of Israeli children writing unpleasant remarks on the warheads that
were sent into Lebanon in 2006, during in the Israeli-Hezbollah war.
13
There is a tradition in Islam, in which Jews are already considerd in a negative
light, being secondary citizens under Islamic Rule (dhimmis).
14
This is not to deny atrocities that have committed by others, nor to say that Israel
or the Jews have all been involved in injustice, but simply to describe the emotions
that are attached to the word Jew, as for many Jews there are similar emotions to
the word Palestinian/Arab, even though many Arabs have not engaged in war or
committed any war-crimes.
15
Cf the overview in NT Wright, Jesus and the Victory of God. Christian Origins and
the Question of God, Vol. 2 (London: SPCK, 1996), part 1. The term ‘the Third
Quest’, is introduced by Wright himself, p. 80, and describes the research of people
like E.P. Sanders, G. Vermes and N.T. Wright himself.
16
T. Schreiner, Romans (ECNT) Baker Exegetical Commentary on the New
Testament (Grand Rapids: Baker Bookhouse co., 2003), p. 486
17
Cf. J.D.G. Dunn, Romans 9-16 (WBC vol. 38b) (Dallas, Texas: Word Books
Publisher, 1998), p. 528
18
Cf. L. E. Keck, ‘The Permanent Particular. Jesus the Jew’ in: D. Moody Smith
(series editor), Studies on Personalities of the New Testament. History in Perfect
Tense (South Carolina: University of South Carolina Press, 2000), pp. 22-64, p. 60
19
Cf. Dunn, Romans 9-16, p. 535; Schreiner, Romans, p. 486

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20
In Greek there is no punctuation and therefore it is possible to read this verse in
several ways. ‘God blessed forever’ can be connected with Christ; then Paul is
confessing Him explicitly as God. However, it can also be an independent doxology,
that praises God for all his blessings, mentioned in Rom. 9:4, 5. The first
interpretation grammatically makes the most sense (cf. Rom.1:25; 2 Cor. 3:11;
Gal. 1:5), but is slightly unusual in its content. Cf. the overview in Schreiner,
Romans, p. 489. Whatever the conclusion, in both cases the description of Christ
from Israel according to the flesh presumes that He belongs to a different
relationship as well, cf. Dunn, Romans 9-16, p. 535.
21
Cf. N.T. Wright, The Climax of the Covenant, Christ and the Law in Pauline
Theology, London, New York, 1991, p. 192, n. 62, talking about the new creation
that transcends covenantal categories.
22
To many Arab Christians it is obvious tat Jesus cannot be understood without a
thorough knowledge of contemporary (i.e. first century) Judaism. They object to
the suggestion that knowledge of today’s Judaism is necessary.
23
Cf. G.Khodr at the first of three consultations between the Middle East Council of
Churches and the Council of Churches in the Netherlands, in 1993 on Cyprus, cf.
‘Report of the Ecumenical-Theological conversations on ‘the Church and the Jewish
People’ 1993, (prepared by Janneke Houdijk of the CCN 1993), p. 14.
24
Cf. M.Prior, The Bible and Colonialism. A Moral Critique, Sheffield 1997.

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