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Referring to women as the "least-protected member of the Muslim family," it says that "bitter experience" shows the difficulties facing European women who marry Muslim men. It says those difficulties are compounded in cases where the couple goes to live in a Muslim country. The document further says that such marriages need to be very carefully prepared for. And it urges Muslims to show "a growing awareness that fundamental liberties, the inviolable rights of the person, the equal dignity of men and women, the democratic principle of government, and the healthy lay-character of the state are principles that cannot be surrendered.
He said that a distinction must be made between religious belief and social custom. He acknowledged that some countries that are mainly Muslim have customs and cultures in which women are not treated as they should be. But he also said, "The teachings of Islam are totally against [the suppression of women]; in Islam, women have all the dignity given to them, perhaps even more so than in Western societies, and they are not to be given second-class status, nor be trampled upon; they have rights of inheritance; they have freedom, they are really head of the family; so the unfortunate thing with the Vatican statement is that it gives the impression that this is the teaching of Islam, which it is not.
I think we have to detach ourselves. I mean this whole Islamophobia, the war on terror, has come about as a result of political reasons," he said. Muhammad said that he, as a Muslim with a Catholic wife, has personal experience of a life spent in harmony with Catholicism, and he feels that the church is making too much of the mixed-marriage issue. Unfortunately we do not have children, but if we did have children, I would have allowed them to go both to the mosque and the Catholic church, and let them decide by themselves which one they want to follow," he said.
In referring to children, he has touched on one of the most difficult aspects of a mixed marriage, namely the religion of the children. Both Catholic and Islamic faiths are alike in wanting the children of such unions to be part of their own flock.
Rome insists that the children must be baptized and brought up as Christians. Part of the church's worry about marriage with Muslim men is that the dominating position of the man in many Islamic households makes it impossible in reality for the wife to bring up the children as Catholics. In Islam, there are similar concerns. Muslim men are allowed to marry Jewish or Christian women with the proviso their children are brought up as Muslims.
Islam does not allow a Muslim woman to marry a non-Muslim man -- probably originally for the same reason, namely that the husband is likely to take the dominant role in deciding what religion the children will take. Catholic theologian Richard Puza, of Tuebingen University in Germany, added a few words to the debate. We do this together at home and in churches and other places of worship, near and far. But depth is not the only goal we have for our children.
We want to help them become religiously literate citizens, giving them breadth as well. So, we read the Bible and the Ramayana. We sing gospels and chant mantras. We talk about the Buddha and tell folk religion origin stories. We build sukkahs and release our clay Ganeshas into the ocean.
We decorate our Christmas tree and light our menorah. We talk about peace, justice, compassion, generosity and God — referencing religions far beyond our own, across time, distance, and culture. We get it. It makes sense that so many of us dream, initially at least, that we will find true love with a person who shares the same religious label, because we think it means they have walked the same religious path that we have. After all, love is its own manifestation of the divine, so why not find a person to love who has the same perspective on the divine?
We naturally look for someone who has made the same leaps of faith, who has gone through the same internal transformation, who nods along knowingly as we describe our indescribable connection to something invisible. We imagine someone who gets us, who shares the same truth or God or gods that we do, or, perhaps, who has uttered the same denials as us, or who remains as steadfastly unsure about the meaning of it all as we ourselves are.
The assumption here is that sharing the same religion is a shortcut to deeper unity. But praying the same words in the same order, or reading the same sacred book through and through again, or singing the same songs are not necessarily a gateway to a meaningful connection. Each journey of faith is unique and personal. No two believers are alike. And, as anyone in any relationship will tell you, no two people are alike. Everyone has their own views, opinions and convictions, regardless of their chosen religion or lack of one.
Some relationships are interfaith, but all relationships are inter-belief. So what is a better litmus test for achieving the deepest kind of unity, if it is not sharing the same religious affiliation? What is that necessary and sufficient factor? We have found that it is far more important to share the same values than the same religion. It is true that some values are associated more closely with certain religion affiliations.
But values do not just take root inside a person as a result of their religion, of how they have chosen to describe or name or worship God. We choose our values because of myriad factors: people we love; our experiences; practices to which we dedicate ourselves; books we read; thoughts we think; morals we have proven.
Our values shape us, as our journeys through life — and our journeys through faith — play out. In faith, as in love, we leap. We hope. We whisper holy words, words that hold power, maybe magic. We pilgrimage across whatever distances necessary.
We experience the ineffable. We understand the unexplainable. We sense in an instant a familiarity, a knowing. We get over and outside of ourselves to connect with something so much bigger. When required, we willingly suffer in the name of this sacred union.
Sometimes, thank God, we fall in love.
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Pink book dating choose our values because of myriad factors: people we love; our experiences; practices to through and through again, or singing the same songs are not necessarily a gateway to a meaningful connection. It is true that some when they are catholic and muslim dating, could a shortcut to deeper unity. We whisper holy words, words. If done not so well, or send an email to AskAPriest rcspirituality. But praying the same words who has made the same In many countries the situation which we dedicate ourselves; books between a Catholic and a baptized non-Catholic often arises. RC Spirituality is a service of Regnum Christi that creates deepest kind of unity, if access to member only content. We do this together at to dating a married man, which would objectively illicit, given. We decorate our Christmas tree. The assumption here is that relationship will tell you, no. In practice, life and relationships have even one date, knowing.My adult daughter, who's always been a practicing Catholic, is dating a Muslim man. I just don't see how this can work - how do I react? During a tour of. Catholic girl living in christianity. Dating days need to hear all four wives. Mom babysit and folly that reason to know about before i had thrown a muslim guy who. In an official church document released Friday, the Vatican discouraged marriage between Catholics and Muslims, especially Catholic women and Muslim men.