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John Paul II at the Catholic University of Lublin, Poland, on June 9, 1987: Positus est in medio homo: nec bestia - nec deus. Man has been placed in the middle: neither God nor animalIn his speech to the scholars
at the Catholic University of Lublin

on June 9, 1987,
John Paul II said:
"The human person must in the name of the truth about himself starve off a double temptation: the temptation to make the truth about himself subordinate to his freedom and the temptation to make himself subordinate to the world of objects; he has to refuse to succumb to the temptation of both self-idolatry and of self-subjectification:

Positus est in medio homo:
nec bestia - nec deus
."

Man has been placed in the middle:
neither God nor animal .



Second Vatican Council, Nostra Aetate 3, October 28, 1965 (
here)
"The Church has also a high regard for the Muslims. They worship God, who is one, living and subsistent, merciful and almighty, the Creator of heaven and earth (Cf. St. Gregory VII, Letter III, 21 to Anazir [Al-Nasir], King of Mauretania PL, 148. 451A.), who has spoken to men. They strive to submit themselves without reserve to the hidden decrees of God, just as Abraham submitted himself to God's plan, to whose faith Muslims eagerly link their own. Although not acknowledging him as God, they venerate Jesus as a prophet, his Virgin Mother they also honor, and even at times devoutly invoke. Further, they await the day of judgment and the reward of God following the resurrection of the dead. For this reason they highly esteem an upright life and worship God, especially by way of prayer, alms-deeds and fasting.
"Over the centuries many quarrels and dissensions have arisen between Christians and Muslims. The sacred Council now pleads with all to forget the past, and urges that a sincere effort be made to achieve mutual understanding; for the benefit of all men, let them together preserve and promote peace, social justice and moral values."


Apostolic Journey of His Holiness John Paul II to Turkey (November 1979)
address to the Catholic community of Ankara, Turkey, November 29, 1979 (here)
After quoting Nostra Aetate 3, as given above, His Holiness John Paul II says:
"My brothers, when I think of this spiritual heritage (Islam) and the value it has for man and for society, its capacity of offering, particularly in the young, guidance for life, filing the gap left by materialism, and giving a reliable foundation to social and juridical organization, I wonder if it is not urgent, precisely today when Christians and Muslims have entered a new period of history, to recognize and develop the spiritual bonds that unite us, in order to preserve and promote together for the benefit of all men, 'peace, liberty, social justice and moral values' as the Council calls upon us to do (Nostra Aetate 3)."
Hermanos míos, cuando pienso en este patrimonio espiritual y en el valor que tiene para el hombre y para la sociedad, en su capacidad de ofrecer sobre todo a los jóvenes una orientación de vida, de colmar el vacío que deja el materialismo, de dar un fundamento seguro al mismo ordenamiento social y jurídico, me pregunto si no será ya urgente, precisamente hoy en que los cristianos y musulmanes han entrado en un nuevo período de la historia, reconocer y desarrollar los vínculos espirituales que nos unen, a fin de que "defiendan y promuevan juntos, como nos invita el Concilio, para todos los hombres, la justicia social, los valores morales, la paz y la libertad (Nostra Aetate 3)."
Mes frères, quand je pense à ce patrimoine spirituel et à la valeur qu’il a pour l’homme et pour la société, à sa capacité d’offrir, surtout aux jeunes, une orientation de vie, de combler le vide laissé par le matérialisme, de donner un fondement sûr à l’organisation sociale et juridique, je me demande s’il n’est pas urgent, précisément aujourd’hui où chrétiens et musulmans sont entrés dans une nouvelle période de l’histoire, de reconnaître et de développer les liens spirituels qui nous unissent, afin de « protéger et de promouvoir ensemble, pour tous les hommes — comme nous y invite le Concile —, la justice sociale, les valeurs morales, la paix et la liberté (Nostra Aetate 3). »
Meus irmãos, quando penso neste património espiritual e no valor que ele representa para o homem e para a sociedade, na sua capacidade de oferecer, sobretudo aos jovens, uma norma de vida, de colmatar o vazio deixado pelo materialismo, de dar um fundamento seguro à organização social e jurídica, pergunto-me se não será urgente — hoje quando cristãos e muçulmanos se encontram num novo período da história — reconhecer e desenvolver os laços espirituais que nos unem, para assim "promoverem e defenderem — como nos convida o Concílio — a justiça social, os bens morais, e a paz e liberdade para todos os homens (Nostra Aetate 3)."
Miei fratelli, quando penso a questo patrimonio spirituale e al valore che esso ha per l’uomo e per la società, alla sua capacità di offrire soprattutto ai giovani un orientamento di vita, di colmare il vuoto lasciato dal materialismo, di dare un fondamento sicuro allo stesso ordinamento sociale e giuridico, mi domando se non sia urgente, proprio oggi in cui i cristiani e i musulmani sono entrati in un nuovo periodo della storia, riconoscere e sviluppare i vincoli spirituali che ci uniscono, al fine di “promuovere e difendere insieme, come ci invita il Concilio, i valori morali, la pace e la libertà (Nostra Aetate 3).”
" إخوتي، عندما أفكر في هذا التراث الروحي (الإسلام)، وقيمة لها بالنسبة للرجل والمجتمع، وقدرته على الاكتتاب، خاصة في التوجيه، والشباب للحياة، وتقديم الفجوة التي خلفتها المادية، وإعطاء أساس موثوق إلى التنظيم الاجتماعي والقانوني، وأتساءل عما إذا لم يكن عاجلا، على وجه التحديد اليوم عندما المسيحيين والمسلمين قد دخلت مرحلة جديدة من التاريخ، والاعتراف وتطوير الروابط الروحية التي تجمع بيننا، من أجل الحفاظ على وتعزيز معا لصالح جميع الرجال، "السلام والحرية والعدالة الاجتماعية والقيم الأخلاقية" كما يدعو المجلس منا أن نفعل (عصرنا (Nostra Aetate 3).”
Kardeşlerim, bu manevi mirası (İslam) ve değeri düşünüyorum zaman materyalizmin bu boşluğu dosyalama ve güvenilir bir temel vererek, özellikle yaşam için genç, rehberlik, insan ve toplum, arz kapasitesi için vardır Hıristiyan ve Müslümanların korumak ve yararı için birlikte teşvik etmek amacıyla, tanımak ve bizi birleştiren ruhsal bağları geliştirmek için tarihin yeni bir dönem girdikten doğrusu, bugün acil değilse, sosyal ve hukuki kuruluşa, merak ediyorum tüm erkeklerin, 'barış, özgürlük, sosyal adalet ve ahlakî değerleri Konseyi olarak yapmak bize çağırır.(Nostra Aetate 3).”


Jubilee Pilgrimage of His Holiness John Paul II to Greece, Syria and Malta (May 2001)
Meeting with the Muslim Leaders, Omayyad Great Mosque, Damascus, May 6, 2001, Address of the Holy Father (here)
Dear Muslim Friends, As-salámu ‘aláikum!
Both Muslims and Christians prize their places of prayer, as oases where they meet the All Merciful God on the journey to eternal life, and where they meet their brothers and sisters in the bond of religion. When, on the occasion of weddings or funerals or other celebrations, Christians and Muslims remain in silent respect at the other’s prayer, they bear witness to what unites them, without disguising or denying the things that separate. It is in mosques and churches that the Muslim and Christian communities shape their religious identity, and it is there that the young receive a significant part of their religious education. What sense of identity is instilled in young Christians and young Muslims in our churches and mosques? It is my ardent hope that Muslim and Christian religious leaders and teachers will present our two great religious communities as communities in respectful dialogue, never more as communities in conflict. It is crucial for the young to be taught the ways of respect and understanding, so that they will not be led to misuse religion itself to promote or justify hatred and violence. Violence destroys the image of the Creator in his creatures, and should never be considered as the fruit of religious conviction. (…) It is important that Muslims and Christians continue to explore philosophical and theological questions together, in order to come to a more objective and comprehensive knowledge of each others’ religious beliefs. Better mutual understanding will surely lead, at the practical level, to a new way of presenting our two religions not in opposition, as has happened too often in the past, but in partnership for the good of the human family. Interreligious dialogue is most effective when it springs from the experience of "living with each other" from day to day within the same community and culture. In Syria, Christians and Muslims have lived side by side for centuries, and a rich dialogue of life has gone on unceasingly. Every individual and every family knows moments of harmony, and other moments when dialogue has broken down. The positive experiences must strengthen our communities in the hope of peace; and the negative experiences should not be allowed to undermine that hope. For all the times that Muslims and Christians have offended one another, we need to seek forgiveness from the Almighty and to offer each other forgiveness. Jesus teaches us that we must pardon others’ offences if God is to pardon us our sins (cf. Mt 6:14). As members of the one human family and as believers, we have obligations to the common good, to justice and to solidarity. Interreligious dialogue will lead to many forms of cooperation, especially in responding to the duty to care for the poor and the weak. These are the signs that our worship of God is genuine. 5. As we make our way through life towards our heavenly destiny, Christians feel the company of Mary, the Mother of Jesus; and Islam too pays tribute to Mary and hails her as "chosen above the women of the world" (Quran, III:42). The Virgin of Nazareth, the Lady of Saydnâya, has taught us that God protects the humble and "scatters the proud in the imagination of their hearts" (Lk 1:51). May the hearts of Christians and Muslims turn to one another with feelings of brotherhood and friendship, so that the Almighty may bless us with the peace which heaven alone can give. To the One, Merciful God be praise and glory for ever. Amen."
His Holiness John Paul II and His Eminence Grand Mufti of Syria Sheikh Ahmad Kuftaro (لسماحة الشيخ أحمد كفتارو (رحمه الله Omayyad Great Mosque, Damascus, Syria, May 6, 2001
His Holiness John Paul II and His Eminence Grand Mufti of Syria Sheikh Ahmad Kuftaro
لسماحة الشيخ أحمد كفتارو (رحمه الله)
Omayyad Great Mosque, Damascus, Syria, May 6, 2001