Are there mosques in vatican city

Speaking at a service in the Vatican, the Roman Catholic leader added that his "thoughts go to Istanbul". Hagia Sophia was built as a Christian cathedral nearly 1, years ago and turned into a mosque after the Ottoman conquest of But earlier this week a Turkish court annulled the site's museum status, saying its use as anything other than a mosque was "not possible legally". Pope Francis confined himself to a few words on the issue: "My thoughts go to Istanbul.

I think of Santa Sophia and I am very pained. Shortly after the announcement, the first call to prayer was recited at the site and broadcast on all of Turkey's main news channels. Accessibility help Skip to navigation Skip to content Skip to footer. Choose your subscription. Trial Try full digital access and see why over 1 million readers subscribe to the FT.

For 4 weeks receive unlimited Premium digital access to the FT's trusted, award-winning business news. Digital Be informed with the essential news and opinion. Delivery to your home or office Monday to Saturday FT Weekend paper — a stimulating blend of news and lifestyle features ePaper access — the digital replica of the printed newspaper.

Under the deal, the main construction of the mosque is to start only after the Pope's visit and other millennium celebrations. Also absent yesterday were representatives of the Palestinian Authority. Please update your payment details to keep enjoying your Irish Times subscription. Israel incurs the wrath of Vatican over mosque site Wed, Nov 24, , Most Viewed. Watch More Videos. I thank Professor Mouhanad Khorchide most sincerely for his kind greetings and for the profound reflections that he shared with us.

His words illustrate what a climate of respect and trust has grown up between the Catholic Church and the Muslim communities in Germany and how the convictions we share are becoming visible. Berlin is a good place for a meeting like this, not only because the oldest mosque in Germany is located here, but also because Berlin has the largest Muslim population of all the cities in Germany.

From the s onwards, the presence of numerous Muslim families has increasingly become a distinguishing mark of this country. Constant effort is needed in order to foster better mutual acquaintance and understanding.

Not only is this important for peaceful coexistence, but also for the contribution that each can make towards building up the common good in this society. Many Muslims attribute great importance to the religious dimension of life. At times this is thought provocative in a society that tends to marginalize religion or at most to assign it a place among the individual's private choices.

The Catholic Church firmly advocates that due recognition be given to the public dimension of religious adherence. In an overwhelmingly pluralist society, this demand is not unimportant. In the process, care must be taken to guarantee that the other is always treated with respect. This mutual respect grows only on the basis of agreement on certain inalienable values that are proper to human nature, in particular the inviolable dignity of every single person as created by God.

Such agreement does not limit the expression of individual religions; on the contrary, it allows each person to bear witness explicitly to what he believes, not avoiding comparison with others. In Germany — as in many other countries, not only Western ones — this common frame of reference is articulated by the Constitution, whose juridical content is binding on every citizen, whether he belong to a faith community or not.

Naturally, discussion over the best formulation of principles like freedom of public worship is vast and open-ended, yet it is significant that the German Basic Law expresses them in a way that is still valid today at a distance of over sixty years cf.

In this law we find above all the common ethos that lies at the heart of human coexistence and that also in a certain way pervades the apparently formal rules of operation of the institutions of democratic life. We could ask ourselves how such a text — drawn up in a radically different historical epoch, that is to say in an almost uniformly Christian cultural situation — is also suited to present-day Germany, situated as it is within a globalized world and marked as it is by a remarkable degree of pluralism in the area of religious belief.

The reason for this seems to me to lie in the fact that the fathers of the Basic Law at that important moment were fully conscious of the need to find truly solid ground with which all citizens would be able to identify and which could serve as the supporting foundation for everyone, irrespective of their differences. In seeking this, mindful of human dignity and responsibility before God, they did not prescind from their own religious beliefs; indeed for many of them, the real source of inspiration was the Christian vision of man.

But they knew that everyone has to engage with the followers of other religions and none: common ground for all was found in the recognition of some inalienable rights that are proper to human nature and precede every positive formulation.

In this way, a society which at that time was essentially homogenous laid the foundations that we today may consider valid for a markedly pluralistic era, foundations that actually point out the evident limits of pluralism: it is inconceivable, in fact, that a society could survive in the long term without consensus on fundamental ethical values.

Dear friends, on the basis of what I have outlined here, it seems to me that there can be fruitful collaboration between Christians and Muslims. In the process, we help to build a society that differs in many respects from what we brought with us from the past. As believers, setting out from our respective convictions, we can offer an important witness in many key areas of life in society.

I am thinking, for example, of the protection of the family based on marriage, respect for life in every phase of its natural course or the promotion of greater social justice. This is another reason why I think it important to hold a day of reflection, dialogue and prayer for peace and justice in the world, which as you know we plan to do on 27 October next in Assisi, twenty-five years after the historic meeting there led by my predecessor, Blessed Pope John Paul II. Through this gathering, we wish to express, with simplicity, that we believers have a special contribution to make towards building a better world, while acknowledging that if our actions are to be effective, we need to grow in dialogue and mutual esteem.

With these sentiments I renew my sincere greetings and I thank you for this meeting, which for me has been a great enrichment of my visit to my homeland. Thank you for your attention!

The Synod Fathers highlighted the complexity of the Muslim presence on the African continent. In some countries, good relations exist between Christians and Muslims; in others, the local Christians are merely second-class citizens, and Catholics from abroad, religious and lay, have difficulty obtaining visas and residence permits; in some, there is insufficient distinction between the religious and political spheres, while in others, finally, there is a climate of hostility.

I call upon the Church, in every situation, to persist in esteem for Muslims, who "worship God who is one, living and subsist ent; merciful and almighty, the creator of heaven and earth, who has also spoken to humanity. In her social apostolate, the Church does not make religious distinctions. She comes to the help of those in need, be they Christian, Muslim or animist. In this way she bears witness to the love of God, creator of all, and she invites the followers of other religions to demonstrate respect and to practise reciprocity in a spirit of esteem.

I ask the whole Church, through patient dialogue with Muslims, to seek juridical and practical recognition of religious freedom, so that every citizen in Africa may enjoy not only the right to choose his religion freely [] and to engage in worship, but also the right to freedom of conscience. The Church's universal nature and vocation require that she engage in dialogue with the members of other religions.

In the Middle East this dialogue is based on the spiritual and historical bonds uniting Christians to Jews and Muslims. It is a dialogue which is not primarily dictated by pragmatic political or social considerations, but by underlying theological concerns which have to do with faith. May Jews, Christians and Muslims rediscover one of God's desires, that of the unity and harmony of the human family.

May Jews, Christians and Muslims find in other believers brothers and sisters to be respected and loved, and in this way, beginning in their own lands, give the beautiful witness of serenity and concord between the children of Abraham.

Rather than being exploited in endless conflicts which are unjustifiable for authentic believers, the acknowledgment of one God — if lived with a pure heart — can make a powerful contribution to peace in the region and to respectful coexistence on the part of its peoples. The Catholic Church, in fidelity to the teachings of the Second Vatican Council , looks with esteem to Muslims, who worship God above all by prayer, almsgiving and fasting, revere Jesus as a prophet while not acknowledging his divinity, and honour Mary, his Virgin Mother.

We know that the encounter of Islam and Christianity has often taken the form of doctrinal controversy. Sadly, both sides have used doctrinal differences as a pretext for justifying, in the name of religion, acts of intolerance, discrimination, marginalization and even of persecution.

Despite this fact, Christians live daily alongside Muslims in the Middle East, where their presence is neither recent nor accidental, but has a long history. As an integral part of the Middle East, Christians have developed over the centuries a type of relationship with their surroundings which can prove instructive.

They have let themselves be challenged by Muslim devotion and piety, and have continued, in accordance with their means and to the extent possible, to live by and to promote the values of the Gospel in the surrounding culture.

The result has been a particular form of symbiosis. It is proper, then, to acknowledge the contribution made by Jews, Christians and Muslims in the formation of a rich culture proper to the Middle East. I thank you for your presence, which is so important. Together with the young Christians, you are the future of this fine country and of the Middle East in general.

Seek to build it up together! And when you are older, continue to live in unity and harmony with Christians. For the beauty of Lebanon is found in this fine symbiosis.

It is vital that the Middle East in general, looking at you, should understand that Muslims and Christians, Islam and Christianity, can live side by side without hatred, with respect for the beliefs of each person, so as to build together a free and humane society…". Francis, Address to the diplomatic corps accredited to the Holy See, March 22, excerpt. But the converse is also true: it is not possible to establish true links with God, while ignoring other people.

Hence it is important to intensify dialogue among the various religions, and I am thinking particularly of dialogue with Islam.

At the Mass marking the beginning of my ministry, I greatly appreciated the presence of so many civil and religious leaders from the Islamic world…". Francis, Message to Muslims throughout the world for the end of Ramadan, July 10, It gives me great pleasure to greet you as you celebrate ' Id al-Fitr' , so concluding the month of Ramadan, dedicated mainly to fasting, prayer and almsgiving.

It is a tradition by now that, on this occasion, the Pontifical Council for Interreligious Dialogue sends you a message of good wishes, together with a proposed theme for common reflection.

This year, the first of my Pontificate, I have decided to sign this traditional message myself and to send it to you, dear friends, as an expression of esteem and friendship for all Muslims, especially those who are religious leaders. As you all know, when the Cardinals elected me as Bishop of Rome and Universal Pastor of the Catholic Church, I chose the name of "Francis", a very famous saint who loved God and every human being deeply, to the point of being called "universal brother".

He loved, helped and served the needy, the sick and the poor; he also cared greatly for creation. I am aware that family and social dimensions enjoy a particular prominence for Muslims during this period, and it is worth noting that there are certain parallels in each of these areas with Christian faith and practice. This year, the theme on which I would like to reflect with you and with all who will read this message is one that concerns both Muslims and Christians: Promoting Mutual Respect through Education.

This year's theme is intended to underline the importance of education in the way we understand each other, built upon the foundation of mutual respect. What we are called to respect in each person is first of all his life, his physical integrity, his dignity and the rights deriving from that dignity, his reputation, his property, his ethnic and cultural identity, his ideas and his political choices. We are therefore called to think, speak and write respectfully of the other, not only in his presence, but always and everywhere, avoiding unfair criticism or defamation.

Families, schools, religious teaching and all forms of media have a role to play in achieving this goal. Turning to mutual respect in interreligious relations, especially between Christians and Muslims, we are called to respect the religion of the other, its teachings, its symbols, its values. Particular respect is due to religious leaders and to places of worship.

How painful are attacks on one or other of these! It is clear that, when we show respect for the religion of our neighbours or when we offer them our good wishes on the occasion of a religious celebration, we simply seek to share their joy, without making reference to the content of their religious convictions.

Regarding the education of Muslim and Christian youth, we have to bring up our young people to think and speak respectfully of other religions and their followers, and to avoid ridiculing or denigrating their convictions and practices. We all know that mutual respect is fundamental in any human relationship, especially among people who profess religious belief.

In this way, sincere and lasting friendship can grow. When I received the Diplomatic Corps accredited to the Holy See on 22 March , I said: "It is not possible to establish true links with God, while ignoring other people. At the Mass marking the beginning of my ministry, I greatly appreciated the presence of so many civil and religious leaders from the Islamic world.

With these sentiments, I reiterate my hope that all Christians and Muslims may be true promoters of mutual respect and friendship, in particular through education. Finally, I send you my prayerful good wishes, that your lives may glorify the Almighty and give joy to those around you.

I am delighted to meet you within the context of your Plenary Session: I offer each of you a cordial welcome and I thank Cardinal Jean-Louis Tauran for the words which he addressed to me on your half.

The Catholic Church is aware of the value of promoting friendship and respect among men and women of different religious traditions. We increasingly understand its importance, both because in a certain sense the world has become "smaller" and because the phenomenon of migration increases contact between persons and communities from various traditions, cultures and religions.

This reality summons our consciences as Christians, it is a challenge for understanding the faith and for the concrete life of the local Churches, parishes and so many believers. The theme chosen for your meeting, "Members of different religious traditions in society", is therefore particularly relevant. As I stated in the Apostolic Exhortation Evangelii Gaudium, "an attitude of openness in truth and in love must characterize the dialogue with the followers of non-Christian religions, in spite of various obstacles and difficulties, especially forms of fundamentalism on both sides" n.

Indeed, situations in the world where coexistence is difficult are not lacking: often political or economic motives overlap with cultural and religious differences, which also play upon misunderstandings and mistakes of the past: this is all likely to generate suspicion and fear.

There is only one road for conquering this fear and it is dialogue and encounter marked by friendship and respect. When we take this path it is a human one. Dialogue does not mean renouncing one's own identity when it goes against another's, nor does it mean compromising Christian faith and morals. To the contrary, "true openness involves remaining steadfast in one's deepest convictions, clear and joyful in one's own identity" ibid.

This is why interreligious dialogue and evangelization are not mutually exclusive, but rather nourish one another. We do not impose anything, we do not employ any subtle strategies for attracting believers; rather, we bear witness to what we believe and who we are with joy and simplicity.

In fact, an encounter wherein each party sets aside his beliefs, pretending to renounce what he holds most dear, would certainly not be an authentic relationship. In this case we could speak of a false fraternity.

As disciples of Jesus we have to make every effort to triumph over fear, always ready to take the first step, without becoming discouraged in the face of difficulty and misunderstanding. Constructive dialogue between persons of different religious traditions helps also to overcome another fear, which we unfortunately increasingly see in strongly secularized societies: fear directed toward the various religious traditions and toward the religious dimension as such.