Theology Final Exam: Muslims Ask Christians Answer

Bucaille, The Bible, the Qur'an and Science

- Head of Surgical Clinic at the University of Paris - His relation with the Egyptian President Anwar Sadat - He examined mummies of 13th century BC Pharaohs - He was family physician to King Faisal of Saudi Arabia The Qur'an and Scientific Interpretation - Modern phenomenon Tantawi Jawhari (1940)'s (Jewels in the Interpretation of the Qurʾān) - Was science a tool they employed to help comprehend the Qur'an or a vehicle by which to convey their own perspectives? - Why this was so controversial... Tantawi was a high school teacher and interpreted the Quran scientifically, despite his lack of a real science background - This is a problem with Bucaille's approach - ALSO, problem is that the scientific miracles discussed and very selective and also can be interpreted in various different ways Tantawi's claims: - No miracles in the Quran... Quran is from divine inspiration and is also in accordance with scientific facts - The Quran does not contain scientific error and coincides with the laws of nature Overall his view on the Bible: (i) historical inaccuracies or anachronisms; (ii) implausible statements; (iii) blatant contradictions Therefore, Bucaille analysis of the Qur'an: Not the absence of errors, but the conformity with the fact of science

Nostra Aetate

- Initially intended to deal specifically with Jews, however it was not accepted until it was expanded to include other religions - This emphasizes commonalities between religions Ex: Three pillars of Islam: Prayer, almsgiving, fasting - However, it maintains the uniqueness of Christ and that salvation can only be obtained through Jesus - It also recalls difficulties from the past (crusades and persecution) but overall says to forget such incidences and work together to move forward for a better world - Not theological approach but peaceful coexistence w/ others. - Salvation should be extended to non-christians but salvation through Jesus only - Emphasis on religious plurality, finding communalities, - importance of unity. Catholic church rejects nothing that is true and holy.

Rida, Christian criticism, Islamic proofs

- Political activities- criticized christianity - Against missions - Rida and Arab Christians: he was banned from writing in the journals because of his bad relationship with Antun (one of the journal writers) - Rida's polemics against missionary writings: his perception of missionaries as part of Western colonialism in the Muslim world... had missionary schools. He did not like them. - Historical doubts about Judaism and Christianity (said to derive from paganism) - A muslim reader of Christian work expressed doubt about authenticity of the Quran - Rida says that the Bible contradicts historical fact Ex: snake eating the earth doesn't happen Ex: moses' miracles can be explained 3 issues: 1. Torah, gospel, and the quran 2. Bible and torah silent on same stuff in Quran 3. Differences: bible is historic vs mosaic law Jesus vs Muhammad: - Muhammad was better than Jesus - Jesus grew up with Greek philosophies and a lot of his teachings were excessive - Muhammad is best because he grew up illiterate in a pagan, lawless community... still founded great civilization Why Islam is best according to Rida: - Some doctrines lead to the perfect mind - Cultivates morals that protect the soul - Perfection of acts= welfare/interest of humanity

Marshall's Learning from How Muslims See Christianity

- written with a Christian audience in mind - addresses the issue of Christian-Muslim relations - uses several theological, philosophical, and practical questions and disagreements that Muslims have about Christian beliefs, organizations, and actions, in order to help Christians gain a better understanding of their own faith.

Muslim questions on the Eucharist Questions: 1. How do you pray? How do you perform your Christian prayers? Why do you pray with bread and wine (or, what is that white disk and what is that cup)? You pray with wine! Har?m! In his Law God forbids the drinking of wine. 2. Do you really believe that God is present in this bread and wine? That bread and wine become God himself? You eat God? 3. What is in that box on or behind the altar? Why do you leave a lamp burning by the altar? What is the difference between the celebration of the Eucharist in a large church on Sunday and on weekdays in a smaller church or chapel?

1. As bidden by Jesus, we gather at this table, which Jesus has left behind him as a memorial of the end of his earthly life. The Christian can thus also mention the suffering and the death of Jesus on the cross, while being well aware that the Quran explicitly denies this death. 2. Bread and wine are used when the Eucharist is celebrated because Jesus himself used them at the Last Supper to express his self-offering. What Jesus did at the Last Supper was thus linked to existing traditions. In Israel it was in general permitted to drink wine, which is seen as a gift from God, bringing joy to human hearts. In the Eucharist there is a living hope for this fulfilment at the end of time in the kingdom of God; here also, therefore, the fruit of the vine is drunk. Life of Jesus offered to human being. Spiritual nourishment. 3. Belief in the presence of Jesus Christ in the Eucharist is closely connected with belief in God's becoming human in Jesus Christ (the Incarnation). The life of Jesus is a life entirely in God and through his dying he was taken up into the life of God (Resurrection, glorification). There are distinct ways in which he communicates his presence. The Eucharist is an especially significant and privileged way through which Christ is present: he communicates himself in the concrete, visible gifts of bread and wine in order to establish a deep and inward spiritual communion with and between believers. 4. Since it is part of Catholic belief that Christ is present and remains present in the eucharistic bread, this is treated with reverence, even after the service. It is kept in a dignified place in a so called tabernacle and this place is indicated by a burning light, such as an oil-lamp or a candle. Respect for the presence of Christ in the bread is shown through particular signs and gestures, such as bowing and genuflecting, the worship is directed to Christ himself. 5. The Eucharist and all other liturgical services can be celebrated in places of various types and sizes, such as churches, chapels, large halls and so on. On Sundays, however, Christians are called, as far as possible, to gather for the celebration of the Eucharist in the local parish church.

Muslim questions on the trinity Questions: 1. Are you really monotheists? 2. Do you believe in three gods? 3. Who are these gods? 4. How can God be called Father or Son?

1. Christians unambiguously confess faith in the one God. 2. The threeness relates both to Gods saving acts in history and also to Gods inner life. Mathematical categories are not capable of grasping the reality of God. One and the same God is Father, Son and Spirit. In Jesus Christ God has become truly human. These divine names belong to the very core of the Christian faith. Even for the Christian faith, God remains ineffable, beyond human speech. The one God is called Father because he is the source of all being; he is called Son because in Jesus he lives entirely from this source; he is called Spirit because he communicates himself to his creation. Flame example. 3. God exists in three distinct modes of being, both in his relationship to us and in the relationships between the divine persons. 5. How fire contains flame, heat and light, and to the three forms of ice, water and steam in which the same element appears. 6. The persons of the Trinity, strictly speaking, do not belong to the same category as the most beautiful names. It is therefore not possible to use the divine names to distinguish the divine persons. Secondly, Muslims will ask why Christians only emphasize three names for God, when there are in fact many more most beautiful names for God. Christians may in fact include attributes other than those listed in the most beautiful names identified by Muslims. But as regards divine persons, God has revealed himself as Father, Son and Holy Spirit, so Christians speak of Three-in-One, Trinity.

Muslim questions on scripture Questions: 1. Why are there four Gospels, rather than just one? Which is the authentic Gospel? 2. Don't the discrepancies between the Gospels demonstrate that they have been corrupted? 3. How can the Bible be the Word of God when individual books bear the names of their authors (Isaiah, Matthew, Mark, etc.)? At best, these authors could be transmitters of the revelation sent down upon them. 4. How can the authors of the biblical books be reliable transmitters when they are not direct eye-witnesses of the events recorded and do not even stand in an uninterrupted chain of transmitters, as is the case with the recognized Islamic traditions (Hadith)? For example, Luke never met Jesus and does not state the names of those from whom he received his information (Luke 1:1-4).

1. In order to have good dialogue, consider the Gospel as a version of the Quran... do not focus on the differences between the religions and historical issues. focus on the content of the gospels 2. The gospel is the good news with a message of the love of God communicated through Jesus, the Son of God This message was passed on by his disciples, who lived with him and witnessed his life, suffering, death and Resurrection. 3. We think that Jesus is the word of God, in the form of God's self-revelation The Quran also calls Jesus the Word of God but just doesn't understand Jesus as the Son of God. 4. The four Gospels embody the tradition of the Church of the message of Jesus. 5. As is the case with the Bible as a whole, ancient manuscripts of the Gospels contain a number of variant readings. There do exist differences between the versions which is cause for a lot of criticism. The church doesn't acknowledge all of the writings. 6. In order for there to be dialogue, both sides have to acknowledge that the scripture for which the other religion is based on forms the basis and norm for the understanding and expression of that faith. Therefore, both sides need to study each other. 7. The Gospels have been interpreted from a variety of positions. Dialogue between Christians and Muslims will take seriously the differences between the Quran and the Bible. 8. The Gospels were inspired by God and many were written down after a period of oral transmission... this is why there are a collection of texts. All of these scriptures together bear witness to God. Although there are differences, all of the Gospels concern the life and teachings of Jesus in light of his resurrection. Therefore, they can be considered reliable and true. 9. The Gospels show the names of their authors because these were the people who wrote down the oral word

Questions on religious pluralism: 1. Why are there so many religions if God has endowed all people with the same human nature? 2. Every religion, Christianity above all, claims to be universal. How can different religions be universal? Only one can really be universal. The other religions can thus only be considered as partially or provisionally true. 3. Must one not rather assume the idea of a universal religion, a kind of synthesis of all religions? 4. These days the Church speaks about religious freedom, but it was not always so. In the past, the Church made use of imperialism and colonialism for its own ends. If it has now become an advocate of religious freedom isnt this just because it can no longer get its own way? 5. Religious freedom is good in principle, but can people be allowed to turn their backs on the true religion and convert to another religion? Doesn't the principle of religious freedom constitute a danger, threatening the religions themselves? 6. How can someone read the Quran and not become a Muslim? Such a person must be a hypocrite, like the orientalists.

1. Religious pluralism is a mystery. It has something to do with God's respect for human freedom and with the natural conditions of human religious and cultural development. For thousands of years the main human groups lived in isolation from each other. Today, in contrast, the world is characterized by a diversity of interconnections and by a consciousness of mutual dependence. The religions have an important role to play here; they share in responsibility for the achievement of greater justice and harmony in relations between the nations. All conflict between religions should be avoided which destroys the originality and authenticity of religion. Only dialogue, along with the process of mutual learning, can open the religions up to each other so that people can learn to live together in diversity and get to know and understand each other better. This is not a matter of denying differences but rather of grasping what these differences really amount to. 2. The Plurality of Universal Religions. It is a fact that Islam and Christianity both claim to be universally valid. There is no reason why either should give up this claim. Today there should be no place for methods which rest chiefly on individual or collective ambition (violence; war). The only way that is acceptable and worthy before both God and humanity to obtain universal recognition for the values which one holds to be true and valid is through the witness of a living faith and through frank dialogue, along with the necessary respect for the free decision of the human conscience. 3. Religions and Responsibility for War. in the past religions have been responsible for wars. The main reason for the so-called wars of religion was not so much hostility between the religions themselves, but much more the pursuit of power on the part of individuals and of human groups (empires, dynasties and nations), in the course of which religion was used in the service of personal or collective ambition. Finally, as regards contemporary conflicts, it is important to examine information critically before alleging simple religious motivation. The reality is that in most of these cases the religious authorities, far from having incited these conflicts, have on the contrary always been passionately committed to peace and reconciliation. 4. Religious Freedom. Religious freedom is one of the inalienable rights of every human person. To suppress it, or even just to limit it, is to mock both God and humanity. It is the union between religion and the state which has been primarily responsible for significant abuses in this area, both in the past and still today. All religions have the right to liberate themselves from such systems and totally to overcome the resistance of these systems to the effective implementation of religious freedom. All people, whether Christian or Muslim, are committed to living in solidarity with their own religious community or group and to seeking its peace and prosperity, whether this is the Umma, the Church or other groups. At the same time it is important to show full respect for free decisions made in good conscience in regard to faith and religious adherence. Faith and religion can only be genuine if people are totally free to choose or to reject them. We are thus all challenged to continue to seek God's will.

Muslim questions on the Church Questions: 1. How far can we compare the Church and the Umma (the community of Muslims) and at what points do they differ? 2. What are the main differences between the various Christian churches? 3. Is there a search for unity among Christians? 4. How does somebody become a member of the Church? What is the meaning of baptism? 5. How is the Church governed? Is there a body corresponding to the mosque committee? 6. What is the understanding in the Catholic Church of the role of the Pope, his infallibility, the teaching office of the Church and the Vatican State? Does infallibility correspond to the Islamic concept of being protected from sins?

1. The Church and the Umma are both communities of believers. They both encompass social and worldly dimensions. The Umma takes forward the work of Muhammad in the contemporary world by bringing about the recognition of God's will. The Church is a spiritual unity and visible representation of Christ and of his kingdom. 2. Papacy and Caliphate. As a head of state, the Caliph was a worldly ruler; the authority of the Pope today is of a purely spiritual nature. The tiny contemporary Vatican State ensures the political independence of the Pope and the Curia. 3. Infallibility in the Catholic Church and in the Umma is present in both. Infallibility essentially belongs to the community of believers; the difference lies in how it is determined. Catholic: there is a need for a teaching office, guided by the Holy Spirit, so that along with the inevitable developments which unfold over the generations the Church might be kept faithful to the Gospel. 4. The Catholic priest and the Protestant minister, like the imam, preside over the liturgical prayers, preach and teach. The Catholic priest and the protestant minister are ordained. The imam is a Muslim commissioned by a mosque congregation or an organisation of mosques to preside over a congregation of Muslims. To work as an imam it is not necessary to undergo vocational theological training. 5. Baptism, confession of faith and circumcision. A person is a Muslim through being born to Muslim parents or through conversion to Islam, the confession of faith, before witnesses. A person becomes a member of the Christian Church through baptism, which includes the confession of faith in Jesus as the Son of God. Circumcision, which is not mentioned in the Quran, is only sunna (i.e. a tradition based on hadith). For some legal scholars it is compulsory; for others it is recommended. 6. Unity in the Church and in the Umma. Both Church and Umma have experienced schisms and rivalries, often accompanied by bloodshed. Public acknowledgement by the Catholic Church of the ways it contributed to the schism with the Eastern Church and to the divisions of the Church in the 16th century, and likewise acknowledgement by Protestant churches of the conflicts among themselves. The recognition that the Church is in a continuous process of reform implies the constant challenge to engage in fresh thinking within the Church, but this should not be misunderstood as an invitation to bring about further division. Just as Muslims feel that despite the division of Islam into various branches they are brothers in the faith, Christians should also recognize, across confessional boundaries, that they are one in Christ and are called to work together wherever possible: in the translation and interpretation of the Bible; in theological reflection and research; in the development of spirituality and witness; in social and in charitable work.

Muslim questions on the divinity of Jesus/Incarnation Questions: 1. Jesus is one of a long line of prophets. How can he be greater than Muhammad, who is the Seal of the Prophets? 2. Jesus ranks as a great prophet who was born in a miraculous way, without a father; he also performed great miracles. But does this justify making him into a God? 3. How can a human being at the same time be God? 4. How can God let his prophet die on the cross? How ought we to conceive of a God who suffers and dies?

1. The doctrine of the Incarnation does not signify the deification of a man. Instead, in the Incarnation the eternal Word of God takes on a human nature and so becomes a human being. "Son of God" serves as a pointer to the divine origin of Jesus and to the fact that in Jesus, God has made himself present to humanity in a unique way. It is not a biological statement, such as would make of God a parent in the ordinary human sense. 2. Many Muslims recognize that the Quran holds the central place in Islam which Jesus holds in the Christian faith. Muslims believe that the Word of God is eternally in God The Christian faith bears witness that Jesus of Nazareth, the crucified and risen Lord, is the final and perfect revelation of God in history. 3. As long as human beings have been on earth, sin has existed and we believe there is redemption through the cross. the death of jesus is a historical fact. the Quran denies the death of Jesus in order to make clear God's gracious providence for his own people. For us, God did not leave Jesus on the cross, but raised him from the dead and transformed his death into glory. He was condemned to death by humans because of his actions regarding God and the law. He was the victim of evil powers. human sin was responsible for his death overall: jesus' death allows humans to be in fellowship with God and live lives empowered by love. 4. in order for there to be dialogue, christians cannot demands that muslims accept the divinity of Muhammad and vice versa with Muslims and Jesus

Basetti-Sani's views of Muhammad and the Qur'an

1. What makes Basetti-Sani's transformation of his approach to Islam possible? What was his view of Islam before and after his change of mind? He read/informed himself extensively. He thought that Mohammed was an instrument of satan. He started to see the natural merits of Mohammed. (prophetic career, power, organization, not educated...). He did a lot of research (exegetical and historical) 2. Is reading the Qur'an through a Christian lens valid? What are the risks of reading other scriptures according to our own belief? One will always have biases so reading scriptures thru own belief is inevitable. It's valid because impossible to be super objective. 3. Can Muhammad be a Prophet for Christians? Why and why not?

Muslim questions on the Prayer Questions: 1. Do you wash yourselves ritually before praying? 2. Do women also pray? 3. Do you pray at all times, or only on particular occasions? 4. Do you have particular prayers for the major religious festivals? 5. In what language do you pray? 6. What are the main physical positions adopted in prayer? 7. What does the sign of the cross mean? 8. Why do you pray? Because God has commanded you to? Out of respect for religious rules? To gain entry to Heaven? Because it makes you feel better? 9. What do you say in your prayers? What texts do you use? The Bible? 10. Whom do you pray for? Can you pray for us? 11. Can we take part in your prayers? Can we pray together? If so, what texts should we use? 12. Is it permissible for Muslim prayers to be said in a Christian place of worship? 13. Is it possible to organize a Muslim prayer-room within a Christian building? 14. How do you pray? Where and when do you pray? How many times daily?

1. Words prayer and pray have different meanings in Christian and Islamic contexts. 2. One should only compare like with like. Thus, for example, it is appropriate to compare Muslim prayer with Christian liturgical prayer such as the Eucharist and praying the hours, giving consideration to their formal characteristics, positions for prayer and melodic chanting, as well as the daily and weekly cycles for prayer. Muslim petitionary prayer corresponds to Christian private prayer. 3. One should note the elements shared by Christian and Muslim prayer, such as: - the same aims and meaning in prayer, such as worship and thanksgiving; - similar daily and weekly patterns of prayer; - similarity between texts; the Psalms, for example, are relatively accessible for Muslims; - certain bodily positions. 4. One should avoid simplistic contrasts between the formality of Muslim prayer and the inwardness of Christian prayer. Essence of both traditions of prayer that they have inward as well as outward dimensions. Outward liturgical form is important for Christians as well as for Muslims. 5. As regards the absence of ritual ablutions in Christian prayer, it should be noted that before the time of Jesus legal and cultic purity was as strictly prescribed in Jewish religion as it is in Islam today. Jesus opposed formalism and spoke of the link between genuine prayer and healthy human relationships. It is especially notable that for Jesus, and so for Christianity, sexuality is one of God's good gifts; neither for men nor for women is it a cause of impurity. Christians are, however, called to use this gift humanely and responsibly. 6. Christians have a duty to show the proper respect due to God. It is, for example, the custom in the Catholic Church to sign oneself with holy water on entering a church or chapel, or for the priest to wash his hands during the celebration of the Eucharist, as a symbol of purity of heart. The emphasis is on purity of heart, rather than physical purity. 7. Christians pray for the Church, for political leaders, for all people and also for themselves. They pray for those close to them and for those for whom they are responsible. They should learn to pray frequently and wholeheartedly for their Muslim neighbours, and should also ask their Muslim friends to pray for them; Christians and Muslims can thus express the relationship before God in which they stand together. 8. As regards shared prayer between Christians and Muslims: (i) Public church services. There should be no objection to Muslims coming to churches and other places of prayer for a visit and a time of silent prayer, or even, if they wish, to attend official services of Christian prayer as silent guests. (ii) When a public Christian church service concerns a Muslim directly - as for example in the case of a funeral, an interreligious wedding or a baptism in the family of Christian relatives, neighbours or friends - they will understand that such ceremonies have a distinctively Christian character. (iii) At public interreligious events - such as prayer-meetings, conferences and lectures - each religious group, one after another, might be expected to read a text from its own tradition with quiet sensitivity to the others present. (iv) Greater flexibility is possible for small groups of Muslims and Christians who know each other well and are conscious of the danger of syncretism. (v) If a group of Muslims, children or adults, ask for a prayer room within a Christian institution, for example in a Christian school, this request should be granted.

Nostra Aetate and Islam

Inclusive language. Catholic church rejects nothing that is true and holy. Goal is Truth. Salvation includes those who acknowledge the Creator. Far reaching changes in the life of Catholic Church and relationship with the other. Discontinuity or compatibility/continuity with what went before? Pope Benedict: Renewal and innovation are unthinkable without some measure of discontinuity, at least discontinuity with recent past. There has to be distinction between core teachings which cannot be changed and other parts that are subject to change Current state of relationship between Christianity and Islam: Pontifical Council for Interreligious Dialogue Papal addresses. Religion, source of peace or violence? Role of religion in peaceful coexistence

Critical assessment of Bucaille's view on the miraculous Qur'an

Is science a tool they used to help understand the Quran or a vehicle by which to convey their own perspectives. Analysis of scriptures: historical inaccuracies, implausible statements, contradictions Analysis of Quran: Conformity with the fact of science and scientific miracles Uses science against Christian scripture Miracles don't prove authenticity but scripture should be in accordance with science. Quran is in line with law of nature No written documents in Jesus' time, some texts aren't included in Bible. Gospels are like Hadiths because they are collected much later. Seems as though Bucaille first has conclusions and then finds arguments to support (not the way it should be) Is Modernity a break with the past?

Pfander's presentation of Christianity to Muslim audience and Rida's response to missionary works

Mission: catalyst for inter-religious encounters, conflicts, dialogues. India was not converted to Islam through sword Evangelical mission reached climax in 1910 2 Rival traditions in 19th century. (Time of Pfander) No mention of Jesus Uses different language than most missionaries would. "Let Muslims understand the importance of core issues in Christianity." refer to earlier cards.

Pfander, The Balance if Truth

Missionary in India known for converting Muslims to Christianity - During the 19th century when all of the big powers when missionary work was prominent Missionary work - Spread religion through development- ethical issue - In colonial india, christians and muslims collided (19th century) - Pfander discussed the bible in easier terms more related to Islam so that Muslims could understand - Uses different language than most missionaries - Offered reasons to believe that the Bible is the inspired word of God, neither corrupted nor superseded, and argued that the Qur'an itself testifies to the reliability of the Christian scriptures and the supremacy of Christ. - He attempted to prove from the Qur'an and other Islamic writings some alleged fallibilities in Islam and Muhammad, noting a historic contrast between the violence of Islamic expansion and the peaceable spread of the early church. - New phase in Muslim-Christian relations, when profound theological issues were addressed for the first time by recognized scholars. - shaped missionary controversy with Islam in the nineteenth century Karl Pfander-Karawani debate - Both muslims and christians should agree because revelation= eternal happiness Two revelations: - The evangelical revival and movement - Islamic reform/revival movements - Adb al Wahhab - Shah Wali Allah of Delhi

What lessons can Christians learn from Muslim perspectives on Christianity?

Questions asked at the beginning of course: What challenges does Islam pose to Christianity? How to respond to Islamic challenges: Questions asked at the end of the course: What lessons can Christians learn from how Muslims see Christianity? Muslim perspectives on Christianity: On the Gospel, Monotheism, Jesus, Christian prayer and the interface of religion and state Learning from Muslim perspectives on Christianity: "By listening to Muslim perspectives, the church became more fully itself." How has learning about Islam enriched your understanding of your own religion? Or, how learning about Christianity enriched your understanding of your own religion? Is Adopting Muslim vocabularies a betrayal of Christian teachings and/or concession to Islam? "Christian favoritism" in the muslim scripture