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2021

Christologie islamique (Kristulujia) et monothéisme chrétien (al-Tawhid). Un débat dialogique pour les contemporains sur ‘Ibn/’Abna’ et les attributs actifs/essentiels de Dieu.

Original title : « Islamic Christology (Kristūlūjīā) and Christian Monotheism (al-Tawḥīd). A dialogical debate for contemporary on ’Ibn/’Abnā’ and the Active/Essential God’s Attributes »

Christology and Monotheism are dogmatically linked in the long track of Islām-Christian dialogue since the beginning of the 8th century (Mark Beaumont, Christology in Dialogue with Muslims). However, the ongoing Muslim prejudice that Christians are not properly monotheists is still equally balanced by John of Damascus’ thesis which evaluated Islām as a Christian’s heresy. The Qur’ān in is analytical perception of religious alterity, specifically in relation to Christianity, assumed a dual discernment: on one side, adopted a sceptical position because, they are assimilationist (II, 120, 135, 145; V, 51), sectarian and made Jesus, the son of God (IV, 171; V, 14-19, 73; IX, 30; XVIII, 4-5; XXI, 26); on the other side, they are commended over the Jews and ‘Īsā ibn Maryam was strengthened with the Holy Spirit by God himself (II, 59, 62, 87, 253; III, 48; V, 47, 73, 82, 85, 110).

In a contemporary age in which the “Holy Ignorance”, paraphrasing O. Roy (La Sainte Ignorance. Les temps de la religion sans culture Paris: Seuil, 2008), is religious as much as historical and in which more than fifty years after the II Vatican Council dialogical tendency towards Islām, concrete outcomes are quite rare, the debate needs to return on an updated comprehension of the sources as the revelations. The importance of enforcing the consciousness of an Islamic Christology, settled in the Qur’ān, with questions that remained unanswered on the Muslim side, is counterbalanced, by the existence of a Christian monotheism that rooted on Patristic Christological debates remained into oblivion too, in specific framing a correlation about Adoptionism and Monoenergism debate. The use of the word ’Ibn/’Abnā’ in the Islamic revelation can continue to be simplistically interpreted with a “carnal son”, after thirteenth centuries of Islām-Christian dialogue? Is the Ash‘arite’s interpretation of God’s attributes similar to the Christian one which defined the Trinity as part of the same dogmatic narrative?

Original Title : Islamic Christology (Kristūlūjīā) and Christian Monotheism (al-Tawḥīd). A dialogical debate for contemporary on ’Ibn/’Abnā’ and the Active/Essential God’s Attributes.

Christology and Monotheism are dogmatically linked in the long track of Islām-Christian dialogue since the beginning of the 8th century (Mark Beaumont, Christology in Dialogue with Muslims). However, the ongoing Muslim prejudice that Christians are not properly monotheists is still equally balanced by John of Damascus’ thesis which evaluated Islām as a Christian’s heresy. The Qur’ān in is analytical perception of religious alterity, specifically in relation to Christianity, assumed a dual discernment: on one side, adopted a sceptical position because, they are assimilationist (II, 120, 135, 145; V, 51), sectarian and made Jesus, the son of God (IV, 171; V, 14-19, 73; IX, 30; XVIII, 4-5; XXI, 26); on the other side, they are commended over the Jews and ‘Īsā ibn Maryam was strengthened with the Holy Spirit by God himself (II, 59, 62, 87, 253; III, 48; V, 47, 73, 82, 85, 110).

In a contemporary age in which the “Holy Ignorance”, paraphrasing O. Roy (La Sainte Ignorance. Les temps de la religion sans culture Paris: Seuil, 2008), is religious as much as historical and in which more than fifty years after the II Vatican Council dialogical tendency towards Islām, concrete outcomes are quite rare, the debate needs to return on an updated comprehension of the sources as the revelations. The importance of enforcing the consciousness of an Islamic Christology, settled in the Qur’ān, with questions that remained unanswered on the Muslim side, is counterbalanced, by the existence of a Christian monotheism that rooted on Patristic Christological debates remained into oblivion too, in specific framing a correlation about Adoptionism and Monoenergism debate. The use of the word ’Ibn/’Abnā’ in the Islamic revelation can continue to be simplistically interpreted with a “carnal son”, after thirteenth centuries of Islām-Christian dialogue? Is the Ash‘arite’s interpretation of God’s attributes similar to the Christian one which defined the Trinity as part of the same dogmatic narrative?

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