July 1st, 2017
In our fragmented and violent world, peaceful and respectful relationships between people of different religions can be crucially important. Such relationships can help us avoid tragedies of religious extremism, such as terrorists attacking their neighbors or political authorities mistreating religious minorities. Pope Francis is working hard to establish and maintain friendly relationships with peoples of all religions, Muslims in particular. In his 2013 programmatic document, he wrote that “interreligious dialogue is a necessary condition for peace in the world, and so it is a duty for Christians as well as other religious communities” (The Joy of the Gospel, 250). His relentless encouragement for mutual listening and even cooperation is a clear indication that this is one of the top priorities of the pontificate.
More than Friendships
But there is another side of the coin. Based on Pope Francis’ words and his inter-faith activities and dealings, it is evident that something more is at stake than an attempt at fostering peace and freedom in our world. In a video released in 2016, the Pope appeared with several religious leaders. One after another, each leader affirmed his or her beliefs in a celebration of religious pluralism and fraternity. At the end of the video the Pope concluded by arguing that “there is only one certainty we have for all: we are all children of God”. The message could have hardly been clearer. “We are all children of God” sounded like an endorsement for a pluralistic religion whereby all different theologies and worldviews are legitimate and truthful ways to live out one’s own faith, with the Pope of the Roman Church ultimately endorsing their validity.
For those Christians who are committed to the words of Jesus as the way, the truth and the life (John 14:6) and the words of the apostles according to whom there is no other name (i.e. Jesus Christ) by which men can be saved (Acts 4:12), Pope Francis’ statement that “we are all children of God” was puzzling and perplexing to say the least.
“Pray for Me”
A new and surprising instance of the Pope’s inter-faith theology came more recently. While meeting a delegation of Muslim leaders from Great Britain (April 5th, 2017), and after praising the value of listening to one another as “brothers and sisters”, Francis ended his brief speech by saying: “When we listen and talk to each other, we are already on the path. I thank you for taking this path and ask almighty and merciful God to bless you. And I ask you to pray for me.” The official text of the Pope’s greeting is in Italian and was published in the daily Vatican bulletin.
“Pray for me”. The audience of this prayer request was a group of Muslim leaders, worshippers of Allah, bound to the authority of the Koran, denying the Triune nature of God and the divinity of Jesus Christ, following a work-based religion. The Pope went beyond diplomatic politeness or even the cordial, inter-religious tone of the conversation. He addressed these Muslims by asking for their prayers, using language that is ordinarily used among fellow Christians.
The theological implications of this prayer request are massive. Let’s briefly point to some of the most obvious ones. “Pray for me” is an expression of deep fellowship among fellow believers. Pope Francis often asks people to pray for him, but the general context in which this request normally takes place is when he gathers with those who share his faith. This time it happened in the context of an inter-religious meeting. This request shows that when the Pope talked about all religious people being “children of God” he did not simply mean members of the human family. He meant those belonging to the same spiritual family, all part of the same people of God. Buddhists, Christians, Muslims, etc. are all “children of God” to him. Biblically speaking, however, does the “children of God” include all religious people, in spite of their beliefs and allegiances?
“Pray for me” also implies that when Muslims pray they pray to the same God of the Bible. This is the conviction held by the Pope from the Second Vatican Council (1962-1965), according to which Muslims “profess to hold the faith of Abraham, and together with us they adore the one, merciful God, who will judge humanity on the last day” (Lumen Gentium, 16). With his request, however, the Pope goes even further, inferring that the God of the Bible is not only worshipped by Muslims, but He even responds to their petitions as if they were His children. Does not the Scripture teach that our confidence in prayer lies in Jesus being the High Priest and in whose name we can boldly approach the throne of grace (Hebrews 4:14-16)?
Asking Muslims to pray for you goes way beyond the good intention of cultivating friendly and peaceful relationships. It is a theological statement that impinges on basic biblical doctrines such as the Trinity, the divinity of Jesus, the authority of Scripture, and salvation in Jesus Christ alone. In other words, the very biblical Gospel is at stake. The Pope’s dismaying request has significantly distorted it.