“…In popular religion, Christians and Muslims together visit places of devotion like the House of Mother Mary (Turkish: Meryemana evi) or the Milk grotto in Bethlehem. In recent Muslim theology, Muna Siddiqui (2013) discusses in length the role of Mary/Maryam for Christian-Muslim relations. In the Christian context, the Second Vatican Council especially mentions and appreciates Muslim devotion for Mary in Nostra Aetate 3.…”
Section: Mary and The Imperial Seduction: Some Historical Remarksmentioning
The current war waged by Russia against Ukraine once again sheds light on the ambivalent role of religion in violent conflicts, and especially the use of religious figures for imperialist political strategies. In this context, Mary is of particular interest, as she serves in Christian history (and presence) as the Queen of Peace, but could also take on characteristics of a warrior goddess. I suggest that investigating the complex use and abuse of Mary for imperialist strategies in the context of Christian–Muslim encounters can give some hints for overcoming the ever-present seduction of theopolitical imperialism, especially with regard to the current developments in parts of (Orthodox) Christian theology. Thus, I will first outline the premises of a political theology dedicated to peace that can only be worked out in a permanent polylogue of religions. Second, a historical overview shows the deep ambivalence of Mary as a theopolitical figure, particularly in the context of Christian–Muslim encounters. Thus, it is even more surprising that, thirdly, a close comparative reading of the Qur’anic Maryam can help to overcome the imperial theopolitical seduction. Finally, I will draw some conclusions about a theology of peace with particular regard to our conflictive times.
“…In popular religion, Christians and Muslims together visit places of devotion like the House of Mother Mary (Turkish: Meryemana evi) or the Milk grotto in Bethlehem. In recent Muslim theology, Muna Siddiqui (2013) discusses in length the role of Mary/Maryam for Christian-Muslim relations. In the Christian context, the Second Vatican Council especially mentions and appreciates Muslim devotion for Mary in Nostra Aetate 3.…”
Section: Mary and The Imperial Seduction: Some Historical Remarksmentioning
The current war waged by Russia against Ukraine once again sheds light on the ambivalent role of religion in violent conflicts, and especially the use of religious figures for imperialist political strategies. In this context, Mary is of particular interest, as she serves in Christian history (and presence) as the Queen of Peace, but could also take on characteristics of a warrior goddess. I suggest that investigating the complex use and abuse of Mary for imperialist strategies in the context of Christian–Muslim encounters can give some hints for overcoming the ever-present seduction of theopolitical imperialism, especially with regard to the current developments in parts of (Orthodox) Christian theology. Thus, I will first outline the premises of a political theology dedicated to peace that can only be worked out in a permanent polylogue of religions. Second, a historical overview shows the deep ambivalence of Mary as a theopolitical figure, particularly in the context of Christian–Muslim encounters. Thus, it is even more surprising that, thirdly, a close comparative reading of the Qur’anic Maryam can help to overcome the imperial theopolitical seduction. Finally, I will draw some conclusions about a theology of peace with particular regard to our conflictive times.
“…Muslims again and again ask about the logic of the incarnation, asking why the main article of Christian faith has produced such deep and abiding Christological divisions between Chalcedonians and non-Chalcedonians. In the past decades, major Muslim thinkers such as Syed Naquib al-Attas (Malaysia), 17 Muhammad 'Abduh (Egypt), 18 Ismail Ragi al-Faruqi (Palestinian), 19 Mahmoud Ayoub (Lebanon), 20 and Mona Siddiqui (Britain) 21 have sought theological and ethical dialogue with Christian theology. Simply put, these Muslim intellectuals invite Christian theologians to respond to their questions and insights.…”
Section: Muslim Questions To Christian Theologymentioning
confidence: 99%
“…38 As Mona Siddiqui rightly notes, "Christological doctrines are in my mind, the most disputed and perhaps the most intriguing area of Christian-Muslim debates." 39 For instance, Von Stosch and Khorchide's co-authored book, The Other Prophet: Jesus in the Qur'ān, offers a close re-reading of the Qur'anic discourse on Jesus within the late antique context. 40 This work reveals a complex Islamic Christology that challenges Christian tendencies, both ancient and modern, to downplay the full humanity of Jesus.…”
Section: Reapproaching the Negus's Christological Dividing Linementioning
For Christian theology to learn from Muslims, it cannot simply cross over into Islamic thought by reading Muslim texts or appropriating Islamic ideas. The Christian theologian must find a way to attend to the history of Christian-Muslim polemics in a non-confrontational fashion that still accounts for disagreement and difference. Many Muslim voices offer profound and challenging questions concerning Christian theology. This essay proposes that Christian theology can engage with Islamic thought as a key resource in the theological quest for a more truthful and just witness to God.
“…They were not the open‐minded specialists from the church or mosque. Second, the invitation to observe the prayer, break the fast, and sit together in conversation (theologically) began to open questions with which we still wrestle: Do Muslims and Christians worship the same God, as one of our Muslim hosts insisted? How does the UK's imperial past, and the churches’ role within that past, affect interfaith dialogue today? And what of women and gender identities (and sexual orientation) in what is sometimes perceived as a male dominated field, to borrow Mona Siddiqui's impression of interfaith dialogue? Third, we are mindful of Perry Schmidt‐Leukel's observation about interfaith dialogue: after the attacks of September 11 in 2001 two divergent trends can be noted: one sees 9/11 and subsequent events as highlighting the need for interfaith dialogue and thus calls for even more effort and energy to be marshalled. The antipodal position finds in it another prima facie warrant that any expectation of a deeper‐going dialogue is futile, illusionary or dangerously naïve …”
The modern ecumenical movement calls the churches to pray together and to stay together. Through the World Council of Churches, this call has been supported by theological reflection, most notably on baptism, eucharist and ministry and, more recently, ecclesiology. It has also been nurtured by the missionary movement and its practical calls to common witness and service.
This article sets out the context of the work of a parish church in Edinburgh, UK. It provides context to ecumenical and interfaith relations in the parish and to pastoral work within what is called the pink triangle. It concludes with a reflection on John Zizioulas's local church and considers the implications of an ecclesiology and missiology that reflect the life of the parish: “While cherishing the unity of the Spirit in the one Church, it is also important to honour the ways in which each local congregation is led by the spirit to respond to its own contextual realities.”
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