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• W227943771 abstract "Mona Siddiqui, Christians, Muslims, and Jesus. New Haven, CT, and London: Yale University Press, 2013. Pp. 285. $32.50. The Judeo-Christian-Islamic Heritage: Philosophical and Theological Perspectives. Edited by Richard C. Taylor and Irfan A. Omar. Marquette Studies in Philosophy 75. Milwaukee, WI: Marquette University Press, 2012. Pp. 339. $29.00, paper. Anton Wessels, The Torah, the Gospel, and the Qur 'an: Three Books, Two Cities, One Tale. Translated by Henry Jansen. Grand Rapids, MI, and Cambridge, U.K.: William B. Eerdmans Publishing Co., 2013 (orig.: Thora, Evangelie en Koran: 3 boeken, 2 steden, 1 verhaal [Utrecht: Kok, 2010]). Pp. 312. $28.00, paper. In the post-9/11 context in which religions are often cited as a cause of political conflicts, the need to find practical reference as to how Jews, Christians, and Muslims can develop an ecumenical world cannot be exaggerated. Wessels's The Torah, the Gospel, and the Qur an promises to advance interfaith engagement by suggesting what kinds of conversation believers of the three faiths can have to enrich their faith and how they can effectively read their scriptures in conversation with each other. Putting aside polarities in the three canonical texts that ostensibly serve distinct religious communities, Wessels expertly selects some passages from the respective books and arranges them as a tale of two cities. This selection contains rich historical and theological elements, making it a powerful instrument through which we can revisit our perspectives on faith and moral values. In his discussion of Moses' exodus from Egypt to the promised land, e.g., or of Muhammad's hijra from Mecca to Medina, readers are challenged to reflect not only on the familiar ideas of freedom and oppression but also on the idea of the limits imposed upon humankind and how the hand of God works in human affairs. Without acknowledging the latter, as the biblical and qur'anic stories tell us, people would remain subject to the idea of self-pride and arrogance, which can lead to destruction. Wessels' other concern is to offer the possibility that Muslims celebrate Good Friday and Easter with Christians--which many Muslims find hard to accept, since the Qur'an denies the historical fact of Jesus' crucifixion-as well as the possibility that Jews and Christians accept Muhammad as one of the prophets, without compromising either of their faiths. In her equally rich historical overview of Christian-Muslim polemical debates, Siddiqui captures similar Christian theological attempts to accept Muhammad's prophecy. We are told that, unlike Jesus who was foretold in the Hebrew Bible, Muhammad is nowhere mentioned in the Gospels. This is understood to be the main reason that Christians cannot accept Muhammad's prophecy. However, in his conversation with the Abbasid Caliph al-Mahdl (ca. 780), the Nestorian Patriarch Timothy I is quoted to have acknowledged Muhammad as walking in the path of the biblical prophets as Muslims understood him. Swiss Catholic theologian Hans Kung voiced a similar concern: [I]sn't it ... simply a dogmatic prejudice for Christians to recognize Amos and Hosea, Isaiah and Jeremiah and the extremely violent Elijah as prophets, but not Muhammad? (p. 58). The polemic that revolves around including the prophecy of Muhammad within Christology, according to Siddiqui, has complicated Christian-Muslim relations throughout the centuries. …" @default.
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• W227943771 title "Mona Siddiqui, Christians, Muslims, and Jesus" @default.
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