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• W9857889 abstract "PRECIS The utility of Virgin Mary as a theme for Muslim-Catholic understanding has often been overstressed. Islam has no doctrine of original sin that might facilitate a recognition of Roman Catholic teachings concerning Immaculate Conception and Assumption; neither does it recognize virginity as a privileged state. Mary thus competes with several married archetypes of Muslim female piety. However, symbolic language of two faiths in their devotional and mystical modes reveals striking convergences in their exploration of a gendered dynamic by which heaven and earth are reconciled. Thus, symbolism, rather than founding historical figures, must be considered basis for any dialogue that hopes to avoid both dangers of reductionism and sterility of a simple acknowledgement of difference. May: A Theme for Dialogue? The figure of Blessed Virgin Mary has long formed a barrier to Christian ecumenism that has been both doctrinal and affective. [1] Even in comparatively irenic conditions of twentieth century, Karl Barth did not hesitate to view Mariology as defining error of Roman Church. [2] What hopes, then, are there for constructing an appropriate understanding of Virgin, as a discrepantly shared symbol, for dialogue between Christianity and Islam? Fundamental issues touching on nature of two religions are raised by this question, and following discussion will necessarily lead reader over a diverse and contested landscape. I hope to show that, while Virgin Mary has been overestimated as a potential shared theme for dialogue, images of feminine, for which she frequently becomes preeminent figure, can be read to show that two religions are much closer in their mystical and devotional practices than their theologies might suggest. It should be noted at outset that Muslim-Protestant conversation has been relatively untroubled by mariological concerns, since neither Islam nor Protestantism concedes any significant role to Mary in economy of salvation, nor do they acknowledge characteristic Roman Catholic doctrines of Immaculate Conception, Assumption, and Mary's perpetual postpartum virginity. [3] The Orthodox churches also, inasmuch as their views can be summarized in absence of a definitive magisterial teaching, have been reluctant to accept grander roles accorded to Mary by Catholicism, including all-important dogma of Immaculate Conception, [4] despite significance of Mary as God-bearer (theotokos) and her concomitant prominence in iconography and ecclesiastical calendar. However, any comparative theology attempted between Islam and Catholicism runs up against figure of Virgin almost at once. Cheikh Bouamrane has identified four areas of dogmatic difference between two traditions: definition of God's unity, locus of revelation (Bible or Qur'an), legitimacy of Muhammad's ministry, and Mariology. [5] Present-day petitions to Holy See urging Mary's further elevation to status of co-redemptrix with Christ would, if successful, further exacerbate Marian problem in dialogue. In this way Virgin Mary has conventionally appeared as an emblem of what Islam and Catholicism find superficially recognizable in each other but which investigation discloses as alienating. Confronted with this precious but differently appropriated woman, mutual consideration of two faiths has in consequence been very hesitant. Should Catholics rejoice to find Mary venerated in Qur'an, even though she is stripped of her glory as Mother of God? Should Muslims regard what in their eyes is risky hyperdulia accorded her by Catholicism as on balance preferable to a Christianity that hardly acknowledges Maryam at all? The dilemma has medieval roots: hence Ramon Lull's conviction, against Islam, that the dishonour done to Christ's mother by robbing her Son of His divinity outweighed possible value of direct praise of her. …" @default.
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• W9857889 title "Pulchra Ut Luna : Some reflections on the Marian theme in Muslim-catholic dialogue" @default.
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