[ealgeone]

Yet Roman Catholicism seems to have a problem in properly understanding the differences between God and Allah.

From John Paul II.

We Christians joyfully recognize the religious values we have in common with Islam. Today I would like to repeat what I said to young Muslims some years ago in Casablanca: “We believe in the same God, the one God, the living God, the God who created the world and brings his creatures to their perfection”.

https://w2.vatican.va/content/john-paul-ii/en/audiences/1999/documents/hf_jp-ii_aud_05051999.html

[MHGinTN]

I still cannot get that picture of John Paul !! kissing that demon spawn book, the Koran.

[af_vet_1981]

There is only one God, the same God, the living God, the God of Abraham, Isaac, and Jacob. Jews, Christians and Moslems seek to worship the one God, the God of Abraham, Isaac, and Jacob. Jews and Moslems reject the concepts of the Divinity of Messiah and the Holy Trinity.

2. We Christians joyfully recognize the religious values we have in common with Islam. Today I would like to repeat what I said to young Muslims some years ago in Casablanca: “We believe in the same God, the one God, the living God, the God who created the world and brings his creatures to their perfection” (Insegnamenti, VIII/2, [1985], p. 497). The patrimony of revealed texts in the Bible speaks unanimously of the oneness of God. Jesus himself reaffirms it, making Israel's profession his own: “The Lord our God, the Lord is one” (Mk 12:29; cf. Dt 6:4-5). This oneness is also affirmed in the words of praise that spring from the heart of the Apostle Paul: “To the king of ages, immortal, invisible, the only God, be honour and glory for ever and ever. Amen” (1 Tm 1:17).

We know that in the light of the full Revelation in Christ, this mysterious oneness cannot be reduced to a numerical unity. The Christian mystery leads us to contemplate in God's substantial unity the persons of the Father, the Son and the Holy Spirit: each possesses the divine substance whole and indivisible, but each is distinct from the other by virtue of their reciprocal relations.

3. Their relations in no way compromise the oneness of God, as the Fourth Lateran Council explains (1215): “Each of the persons is that supreme reality, viz., the divine substance, essence or nature.... It does not generate, is not begotten and does not proceed” (DS 804). The Christian doctrine on the Trinity, confirmed by the Councils, explicitly rejects any form of “tritheism” or “polytheism”. In this sense, i.e., with reference to the one divine substance, there is significant correspondence between Christianity and Islam.

However, this correspondence must not let us forget the difference between the two religions. We know that the unity of God is expressed in the mystery of the three divine Persons. Indeed, since he is Love (cf. 1 Jn 4:8), God has always been a Father who gives his whole self in begetting the Son, and both are united in a communion of love which is the Holy Spirit. This distinction and compenetration (perichoresis) of the three divine Persons is not something added to their unity but is its most profound and characteristic expression.

On the other hand, we should not forget that the Trinitarian monotheism distinctive of Christianity is a mystery inaccessible to human reason, which is nevertheless called to accept the revelation of God's inmost nature (cf. CCC, n. 237).