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The address is more complex and subtle than the press on it represents. But let me just signal that what is most troubling of all is that the Pope gets several things about Islam wrong, just as a matter of fact.

He notes that the text he discusses, a polemic against Islam by a Byzantine emperor, cites Qur'an 2:256: "There is no compulsion in religion." Benedict maintains that this is an early verse, when Muhammad was without power.

His allegation is incorrect. Surah 2 is a Medinan surah revealed when Muhammad was already established as the leader of the city of Yathrib (later known as Medina or "the city" of the Prophet). The pope imagines that a young Muhammad in Mecca before 622 (lacking power) permitted freedom of conscience, but later in life ordered that his religion be spread by the sword. But since Surah 2 is in fact from the Medina period when Muhammad was in power, that theory does not hold water.

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The pope was trying to make the point that coercion of conscience is incompatible with genuine, reasoned faith. He used Islam as a symbol of the coercive demand for unreasoned faith.

But he has been misled by the medieval polemic on which he depended.

In fact, the Quran also urges reasoned faith and also forbids coercion in religion. The only violence urged in the Quran is in self-defense of the Muslim community against the attempts of the pagan Meccans to wipe it out.

The pope says that in Islam, God is so transcendant that he is beyond reason and therefore cannot be expected to act reasonably. He contrasts this conception of God with that of the Gospel of John, where God is the Logos, the Reason inherent in the universe.

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As for the Quran, it constantly appeals to reason in knowing God, and in refuting idolatry and paganism, and asks, "do you not reason?" "do you not understand?" (a fala ta`qilun?)

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Another irony is that reasoned, scholastic Christianity has an important heritage drom Islam itself. In the 10th century, there was little scholasticism in Christian theology. The influence of Muslim thinkers such as Averroes and Ibn Rushd reemphasized the use of Aristotle and Plato in Christian theology. Indeed, there was a point where Christian theologians in Paris had divided into partisans of Averroes or of Ibn Rushd, and they conducted vigorous polemics with one another.

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The Pope was wrong on the facts. He should apologize to the Muslims and get better advisers on Christian-Muslim relations.