Mutual Transformation in the Early Histories of Christianity and Islam

Izak Y. M. Lattu

Abstract


This article examines mutual relationships in the historical teachings of Christianity and Islam. Drawing on John B. Cobb, Jr’s  mutual transformation theory, the article argues that early Christians and Muslims scholars have learned from other traditions in developing their religious teachings. I employ historical writings on the key figures and the early scholars of both religions. Based on documentary research, this article illustrates the mutual contact with other religious communities in the history of Christianity and Islam. Both Christian and Muslim Classical philosophers touch upon classical Greek Philosophers to develop intelectual traditons and teachings. As a result of the encounter, mutual transformation invites people to be involved in a deep dialogue and to be openhearted to learn, from the teachings of other religious traditions.


Keywords


Mutual transformation, acceptance, historical engagement, dialogue, early scholar

Full Text:

PDF

References


Al-Faruqi, I. R. (1998). Islam and Other Faiths. Ed. Ataullah Siddiqui. Leicester: Islamic Foundation.

Amstrong, K. (1993). The History of God. New York: Ballantine Books.

Butterworth, C. E., and B. A. Kessel. (1994). The Introduction of Arab Philosophy into European. New York: E.J.Brill.

Barth, K. (2009). Church Dogmatics I.1. The Doctrine of the Word of God,trans. G. W. Bromingley,et al. New York: T&T Clark.

Berkhof, H and I.H. Enklaar. (1993). Sejarah Gereja. [The History of the Church]. Jakarta: BPK Gunung Mulia.

Cobb, J. B., Jr. (1999). Transforming Christianity and the World: A Way beyond Absolutism and Relativism. Manchester: The Manchester University Press.

______________(1998). Beyond Dialogue: Toward a Mutual Transformation of Christianity and Buddhism. Philadephia: Wipf and Stock Publishers.

_______________and David Ray Griffin. (1976.)Process Theology: An Introductory Exposition. Philadelphia: The Westminster Press.

Craig, W. L. (2000).“No Other Name: A Middle Knowledge Perpective on the Exclusivity of Salvation through Christ,” in Philip L. Quinn and Kevin Meeker, The Philosophical Challenge of Religious Divirsity. New York Oxford: Oxford University Press.

Coward, H. (1995). Pluralisme: Tantangan Bagi Agama-Agama. (Pluralism: The Challenge for Religions) trans. into Indonesian by Kanisius’ Team. Yogyakarta: Kanisius.

Edwards, P. (ed.). (1973). The Encyclopedia of Philosophy. New York: Macmillan Publishing Co., Inc. & The Free Press.

Edwards, M. J. (2010). “Early Christinity and Philosophy,” in The Routledge Companion to Early Christian Thought, Bingham, Jeffrey, D (ed). Abingdong, Oxon: Routledge.

Esposito, J. L. (ed.). (1999). The Oxfort History of Islam. New York: Oxford University Press.

Freely, J. (2011). Light from the East: How the Science of Medieval Islam Helped to Shape the Western World. London and New York: I.B. Tauris.

Fakhry, M. (1970). A History of Islamic Philosophy. New York and London: Columbia University Press.

____________(2002). Al-Farabi, Founder of Islamic Neoplatonism: His Life, Works, and Influence. Oxford: Oneworld.

Grant, F. C. (1962). Roman Hellenism and The New Testament. New York: Charles Scriber’s Sons.

Green, P. (2007). The Hellinistic Age. New York: Random House Publisher.

Goddard, H. (2001). A History of Christian-Muslim Relations. Chicago: New Amsterdam Book.

Haykal, M. H. (1982). The Life of Muhammad. Translated by Ismai’l Ragi A. al Faruqi. Lagos: Academy Press.

Harding, M. (2003). Early Christian Life and Thought in Social Context. London: T&T Clark International.

Harnack, A. (1923). The Mission and Expansion of Christianity in the First Three Centuries. New York: J.C. Hinrichs.

Hatch, E. (1957). The Influence of Greek Ideas of Christianity. New York: Harper and Brother Publisher.

Hick, J. (1982). God Has Many Names. Philadelphia: The Westminster Press.

Hidayat, K. and A. A.F Gaud. (1998). Passing Over: Melampaui Batas Agama. [Passing Over: Crossing Religious Borders]. Jakarta: Gramedia dan Yayasan Paramadina.

Kartanegara, M. (2002). Trilogi Metafisis: Tuhan, Alam, dan Manusia.[Trilogy of Metaphisis: God, Universe and the Human Being]. Jakarta: UIN Jakarta.

Knitter, P. (2002). Introducing Theologies of Religions. Maryknoll,NY: Orbis Books.

____________.(1995). One Earth Many Religions. Maryknoll,NY: Orbis Books.

McDonald, L. M. (2011). The Biblical Canon: Its Origin, Transmission, and Authority. Grand Rapids, Baker Academy.

McGinnis, J., and D. C. Reisman. (2007).Classical Arabic Philosophy: An Anthology of Sources. Indianapolis and Cambridge: Hackket Publishing Company.

Meier, C. (2012). A Culture of Freedom: Ancient Greece and the Origins of Europe. Oxford: Oxford University Press.

Nasr, S. H. (1964). Three Muslim Sages: Avicenna, Suhrawardi, Ibn Arabi. Cambridge, Massachusetts: Harvard University Press.

___________________.(1991). Islamic Sprituality: Manifestations.London: World Spirituality.

___________________and Oliver Leaman. (1996). History of Islamic Philosophy Part I. London:NewYork: Routledge.

___________________.(2006). Islamic Philosophy from Its Origin to the Present: Philosophy in the Land of Prophecy. Albany, NY: State University of New York.

Oklolm, D. L. and T. R. Phillips.(1995). On Salvation in a Pluralistic World. Grand Rapids. MI: Zondervan Publishing House.

Penn, M. P. (2009). “Monks, Manuscripts, and Muslims: Syriac Textual Changes in Reaction to the Rise of Islam,” Huyoge: Journal of Syriac Studies 12 : 235 – 257.

Perrin, N. and D. C. Duling. (1982). The New Testament Introduction: Proclamation and Parenesis,Myth and History. New York: Harcourt Brace Jovanovich Publishers.

Pinnock, C. H. (1995). “An Inclusivist View.” in Dennis L. Oklolm and Timothy R. Phillips, On Salvation in a Pluralistic World. Grand Rapids, MI: Zondervan Publishing House.

Quinn, P. L. and K. Meeker. (2000). The Philosophical Challenge of Religious Divirsity. New York Oxford: Oxford University Press.

Ramsay, W. H. (1995). The Layman’s Guide to the New Testament.Atlanta: John Knox Press.

Rippin, A. (1999). Muslim: Their Religious Beliefs and Practices, Volume 1: The Formative Period. London;New York: Routledge.

Siddiqui, A. (1997). Christian-Muslim Dialogue in the Twentieth Century. London: Macmillan Press.

Sukidi. (2001). Teologi Inklusif Cak Nur(Inclusive Theology by Cak Nur ). Jakarta: Penerbit Buku Kompas.

Shihab, A. (1997). Islam Inklusif: Menuju Sikap Terbuka dalam Beragama. (Inclusive Islam: Toward an Open Religious Attitude) Bandung: Mizan dan ANTV.

Tillich, P. (1995). “The Future of Religions.” in Harold Crouch, Pluralisme: Tantangan Bagi Agama-Agama. (Pluralism: the Challenge for Religions). Yogyakarta; Kanisius.

Walzer, R. (1962).Greek into Arabic: Essay on Islamic Philosophy.Oxford: Bruno Cassirer.

Watt, J. W. (2010). “Commentary and Translation in Syriac Aristotelian Scholarship: Sergious to Baghdad,” Journal for Late Antique Religion and Culture 4 : 28 - 42.

Winkler, D.(2010). Syriac Churches Encounter Islam: Past Experiences and Future Perspectives. New Jersey: Gorgias Press.




DOI: http://dx.doi.org/10.21043/qijis.v7i1.4252

Refbacks

  • There are currently no refbacks.


Creative Commons License

This work is licensed under a Creative Commons Attribution 4.0 International License.