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This book brings into conversation Western and Orthodox hermeneutical schools: one represented by Hans-Georg Gadamer and his followers, while the other school is less focused around one person and yet displays common distinct features. The main question of the book is how we can mediate not only the content of understanding of who we are in relation to each other, to the world in which we live, and to God, but also comprehend the process of understanding across various historical periods. The strengths and weaknesses of both positions are presented, and it is shown how these two hermeneutical approaches can enrich each other. The book argues that preserving both positions, and indicating how they complement each other, helps show the limits of encountering the transcendent reality that can be testified to by human language without being reduced to it as such.
A reflection on Christianity in Arab society. This work explores the Christian faith in the current intercultural context of Arab societies. It argues that Arab Christianity seeks to express the Christian faith through openness to Muslim otherness, existential conviviality, and fraternal solidarity. In order to safeguard not only the physical existence of these communities but also and above all the relevance and richness of their message of life, the theological reflection presented here takes on a three-part task. First, it faithfully describes the sociopolitical and sociocultural reality of the historical integration of Arab Christian communities. Second, it reinterprets the content of the Christ event with reference to the challenge of Muslim otherness. And finally, it offers a path for conversion that involves a form not only of evangelical practice, designed to foster bonds of fraternal solidarity between the inhabitants of the Arab world but also of shared spiritual quest for moral and political commitment.
Why did the Christian Church, in the twentieth century, engage in dialogue with Islam? What has been the ecumenical experience? What is happening now? Such questions underlie Douglas Pratt’s Christian Engagement with Islam: Ecumenical Journeys since 1910. Pratt charts recent Christian (WCC and Vatican) engagement with Islam up to the early 21st century and examines the ecumenical initiatives of Africa’s PROCMURA, ‘Building Bridges’, and the German ‘Christian-Muslim Theological Forum’, together with responses to the 2007 ‘Common Word’ letter. Between them, Islam and Christianity represent over half the earth’s population. Their history of interaction, positive and negative, impacts widely still today. Contentious issues remain real enough, yet the story and ongoing reality of contemporary Christian-Muslim engagement is both exciting and encouraging.
In recent decades there has been a seismic shift in world Christianity. Whereas formerly Christianity existed as a Caucasian Euro-American phenomenon, the majority of Christians today reside in the Southern Hemisphere, or the Global South. And what is true for the demographics of Christianity has followed lockstep for its theological developments. The era of German theologians setting the tone for global church are gone. Today, some of the loudest and most creative voices in theology speak from the emerging contingencies of the Global South, for example, promoting Latinx, Black, Caribbean, and Asian theologies and their influence often influences the conversation in the United States and Eur...
This volume presents Theodore Abu Qurrah’s apologetic Christian theology in dialogue with Islam. It explores the question of whether, in his attempt to convey orthodoxy in Arabic to the Muslim reader, Abu Qurrah diverged from creedal, doctrinal Christian theology and compromised its core content. A comprehensive study of the theology of Abu Qurrah and its relation to Islamic and pre-Islamic orthodox Melkite thought has not yet been pursued in modern scholarship. Awad addresses this gap in scholarship by offering a thorough analytic hermeneutics of Abu Qurrah’s apologetic thought, with specific attention to his theological thought on the Trinity and Christology. This study takes scholarship beyond attempts at editing and translating Abu Qurrah’s texts and offers scholars, students, and lay readers in the fields of Arabic Christianity, Byzantine theology, Christian-Muslim dialogues, and historical theology an unprecedented scientific study of Abu Qurrah’s theological mind.
In The Filioque Reconsidered, Chungman Lee offers a concise yet thorough evaluation of the contemporary discussion on the filioque and examines the trinitarian theologies of Gregory of Nyssa and Augustine of Hippo.
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Orthodox Christian theology is often presented as the direct inheritor of the doctrine and tradition of the early Church. But continuity with the past is only part of the truth; it would be false to conclude that the eastern section of the Christian Church is in any way static. Orthodoxy, building on its patristic foundations, has blossomed in the modern period. This volume focuses on the way Orthodox theological tradition is understood and lived today. It explores the Orthodox understanding of what theology is: an expression of the Church's life of prayer, both corporate and personal, from which it can never be separated. Besides discussing aspects of doctrine, the book portrays the main figures, themes and developments that have shaped Orthodox thought. There is particular focus on the Russian and Greek traditions, as well as the dynamic but less well-known Antiochian tradition and the Orthodox presence in the West.
Travel and pilgrimage have become central research topics in recent years. Some archaeologists and historians have applied globalization theories to ancient intercultural connections. Classicists have rediscovered travel as a literary topic in Greek and Roman writing. Scholars of early Judaism, Christianity, and Islam have been rethinking long-familiar pilgrimage practices in new interdisciplinary contexts. This volume contributes to this flourishing field of study in two ways. First, the focus of its contributions is on experiences of travel. Our main question is: How did travelers in the ancient world experience and make sense of their journeys, real or imaginary, and of the places they visited? Second, by treating Jewish, Christian, and Islamic experiences together, this volume develops a longue durée perspective on the ways in which travel experiences across these three traditions resembled each other. By focusing on "experiences of travel," we hope to foster interaction between the study of ancient travel in the humanities and that of broader human experience in the social sciences.