Christian-Islamic dialogue

from Wikipedia, the free encyclopedia
Caricature by Carlos Latuff on the unity of Egyptian Christians and Muslims against the Supreme Council of the Armed Forces during the 2011 revolution (here personified as the Bible and the Koran )

The Christian-Islamic dialogue encompasses the conversation, the encounter, the confrontation and the theological discourse between Christianity and Islam and is part of the interreligious dialogue .

Historical

Gustave Doré (19th century): Dante , a Roman Catholic man, looked tormented at Muhammad in hell. From the Divine Comedy . In the Middle Ages, Islam was often viewed as a Christological heresy .

Historically, it goes back to the Islamic expansion in the 7th century AD in the Middle East and Egypt . That is why the dialogue was initially about regulating the coexistence of Christians and Muslims under Islamic rule. (See Siyar and Dhimma ). In the beginning the dialogue had an apologetic and polemical character, as can be seen from the theological discussions in Damascus with Theodor Abū Qurra and John of Damascus .

Theologically, Islam was in relation to Christianity similar to Christianity in relation to Judaism in the role of a subsequent religion and therefore had to differentiate itself particularly from the previous religion. All three are connected by monotheism as a religious principle and the reference to Abraham or Ibrahim as the progenitor. In the Judeo-Christian-Islamic dialogue it becomes clear to what extent these three religions have common roots, despite their differences.

The relationship between Christianity and Islam is primarily characterized by the fact that they both - more than any other religion - claim universal consent to their proclamation of the final revelation of God, and in most cases they do so with the awareness of their own superiority. This means that Christianity and Islam from the beginning - and although there would have been opportunities for dialogue due to several common roots - exchanged content almost exclusively apologetically and controversially.

On the part of Islam, a Christianity is criticized as Mohammed had in mind and presented in the Koran, namely that of the 7th century. Christians are accused of taking too little or wrong reading of the biblical testimonies of faith and Christian tradition and of disagreeing with regard to Jesus' confession to God as the one Lord (cf. Suras 19, 21, 23 and 43) or so that they commit a great sin to associate a fellow god with God / Allah. In the opinion of Anja Middelbeck-Varwick, “according to the Koranic statements, also in the later Islamic tradition, the trinity was often misunderstood as an 'addition' and thus again viewed as a failure of the monotheistic creed.”

Representatives of Islam describe it as a theological inability that - in contrast to the Muslim recognition of Jesus as a prophet - the Christian side does not honor Mohammed, who in the Koran is called "the seal of the prophets" ( sura 33 , 40), insofar as he is appears with ultimate validity from all prophets . A critical point in the Islamic-Christian conversation has always been the crucifixion of Christ, which is emphatically denied in the Koran ( Sura 4 : 157) . One of the particularly vehement critics of Christian theology of the cross was the Islamic reformist Raschīd Ridā .

On the Christian side, the main reasons given for the negative image of Islam that existed beyond the Middle Ages are the dogmatic disqualification of Muslims as "infidels" or "heretics" and the assertion that Islam is only so effective if it spreads "with fire and sword" become. According to another view, with the proclamation of the Koran, Islam has fallen behind a level of religious history that has already been reached. It also increased the gap between the two religions that Western Christianity was forced to face the questions of the Enlightenment and social emancipation in modern times .

These prejudices or points of criticism could at least have been softened if one had become aware that there are no reasons for an awareness of superiority. So practiced z. B. Translations and commentaries of Aristotle 's writings , which were made by Muslim philosophers such as Ibn Sina (Latin Avicenna ), al-Fārābī and Ibn Ruschd (Latin Averroes ) had a great influence on the scholastic philosophy of the Middle Ages. The Cluniac abbot Petrus Venerabilis made an important contribution to a potential Christian-Islamic dialogue , who in 1143 had a translation of the Koran done by the translation school of Toledo . In al-Andalus , d. H. In Spain , which was dominated by Islam, before the conclusion of the Reconquista , a dialogue between Muslims, Jews and Christians took place, even if the latter only had a status as “Dhimmi” (protected).

In view of the conquest of Constantinople by Sultan Mehmed II (1453), Nikolaus von Cues discussed the question of tolerance between religions in his work “On Peace in Faith”. With his writing "Cribratio Alkorani" ("Viewing the Koran") he related these thoughts to the relationship between Christians and Muslims. In this, Nikolaus von Kues leaves the traditional strategies of religious dispute on the one hand. On the other hand, he remains caught up in prevailing views, e.g. B. sees peace threatened primarily by the Islamic armies and ignores the wars of conquest on the Christian side. There is also no historical flashback to the crusades of the Christian West .

With the declaration “ Nostra aetate ” of the Second Vatican Council (1962–65) a major step was taken with regard to the Christian-Islamic dialogue. There it says in No. 3:

“The Church also regards with great respect the Muslims who worship the only God ... However, since there have been many quarrels and enmities between Christians and Muslims over the centuries, the Holy Synod exhorts everyone to leave the past aside and sincerely to mutual benefit To strive to understand and work together for the protection and promotion of social justice, moral goods and, last but not least, peace and freedom for all people. "

As much as this text is encouraging, the attitude of the Second Vatican Council towards non-Christian religions raises questions insofar as it - as in Islam - continues to uphold the claim to universal validity. This means that an exclusive claim to salvation is no longer raised, but an inclusive one, insofar as all people are included in the salvation act of Jesus Christ and thus also all "non-believers" have a share in Christian salvation; see also universal reconciliation . Whether the renunciation of exclusivism or claim to absoluteness in favor of emphasizing uniqueness and a claim to universal validity is a possible position for both Christianity and Islam is discussed in the pluralistic theologies of religion .

present

In Europe, the Christian-Islamic dialogue currently takes place mostly between Christian natives and Muslim immigrants, who have mainly come to Europe since the 1960s. In some countries there are also autochthonous Muslim ethnic groups, e.g. B. the Muslim Tatars in Poland or the Bosnian Muslims , who are usually very open to dialogue due to their long common history.

Germany

In Germany, in connection with state promotion of integration, there has been resistance to denominationalisation of immigrants and their descendants.

The dialogue is mostly aimed at promoting respect and understanding. Above all, religious questions are discussed between theologians. Furthermore, it is often about the interpretation and interpretation of social rules and laws (religious education, headscarf , shafts , religious freedom , integration , etc.).

The Christian-Islamic dialogue is conducted e.g. B. by churches and Islamic institutions, by theologians and communities of both religions, in dialogue organizations and dialogue groups, kindergartens, schools, universities, but also in state-organized events such as the German Islam Conference .

The Christian-Islamic dialogue organizations in Germany have joined forces in the Coordination Council of the Christian-Islamic Dialogue (KCID). Its member organizations include the Christian Islamic Society (CIG) founded in 1982 and the Bendorfer Forum . The Christian-Islamic dialogue is also expressed in corresponding films, books, features, photos, exhibitions, interviews and the like. Ä. In a research project, textbooks were analyzed and the most common prejudices and misjudgments worked out. The results were published by the Georg Eckert Institute for International Textbook Research .

Since 2002, the federal government has financed projects to promote Christian-Islamic dialogue to the tune of 425,000 euros annually. These include B. Dialogue seminars for imams (50,000 euros annually), support for the KCID (around 40,000 euros annually since its establishment, project-related) and the Muslim Academy (60,000 euros annually since 2004). In addition, organizations such as the Federal Agency for Civic Education (bpb) are financed, which, like the Friedrich-Ebert-Stiftung (FES) and others, are involved in interreligious dialogue .

In 2007 the “Christian-Muslim Peace Initiative” (cm-fi) was founded. The initiative is supported by the German Association of Cities , DITIB and the KCID. The chairman is the member of the Bundestag Ruprecht Polenz (CDU).

The Christian-Islamic Dialogue in Germany is scientifically investigated and documented by the “Christian-Islamic Meeting and Documentation Center”, or CIBEDO for short , in Frankfurt am Main. Among others, Prof. Christian Troll SJ and Prof. Dr. Felix Körner SJ. CIBEDO was founded in 1979 by the Catholic Missionary Order of the White Fathers and was headed by the Islamic scholar Father Hans Vöcking for over 20 years. Since 1998, CIBEDO has been the specialist agency of the German Bishops' Conference for Christian-Islamic dialogue. The magazine CIBEDO appears quarterly, in which Christians and Muslims discuss current issues.

The Theological Forum Christianity - Islam , which has been promoting the establishment of Islamic theology at German universities since 2003, sees itself as a scientific network and discussion forum . The forum is located at the Catholic Academy of the Diocese of Rottenburg-Stuttgart , which has held a series of joint meetings of Christians and Muslims since 2005, which were financially supported by the Federal Ministry of the Interior . In 2009 the forum was officially opened with a speech by the Federal Minister of the Interior, Wolfgang Schäuble , in which he spoke out for the first time in favor of an Islamic theological faculty in Germany.

Other organizations of the Christian-Islamic dialogue in Germany include the Christian-Islamic Working Group Marl (CIAG), the Christian-Islamic Society (CIG), the Coordinating Council of the Christian-Islamic Dialogue (KCID) and the Theological Forum Christianity - Islam .

Austria

In Austria the lecture “Islam, Christianity and Relativism” by Gregor Henckel-Donnersmarck at the symposium “The Unease with Religion” on June 18, 2011 in the Islamic Center Vienna , to which Elsayed Elshahed from the Islamic Faith Community in Austria replied “ Abbot, consider this house your house! ”It was the first time that a high Catholic dignitary gave a lecture in the Vienna mosque. The conference was organized by the Institute for Religiosity in Psychiatry & Psychotherapy . The Catholic Cardinal Christoph Schönborn took on the protection of honor, as did the Evangelical Bishop Michael Bünker , the President of the IGGiÖ Anas Schakfeh and the Mayor of Vienna Michael Häupl . This dialogue was continued on January 12, 2012 between former Abbot Henckel-Donnersmarck and the President of the Islamic Faith Community, Fuat Sanaç .

United States

In the US, the Prince Alwaleed bin Talal Center for Muslim-Christian Understanding, founded in 1993 at the Jesuit- run Georgetown University in Washington, DC, is dedicated to Muslim-Christian dialogue.

See also

literature

Web links

Individual evidence

  1. ↑ Cf. Karl-Josef Kuschel: One in the sign of Abraham? On the ecumenical movement between Jews, Christians and Muslims. In: B. Jaspert (Ed.): Hans Küngs “Project Global Ethic”. Hofgeismar 1993, 90-118
  2. ↑ See Hans Zirker: Islam. Theological and social challenges . Düsseldorf 1993, p. 30ff
  3. ↑ “And when Jesus came with the clear signs, he said: 'I came to you with wisdom and to explain something to you about what you are divided about. So fear Allah and obey me. See, Allah, he is my Lord and your Lord; so serve him, this is a right path. ' But the sects were at odds with one another, and woe to the unjust for the punishment of a painful day! (43.63–65). “In: The Koran. Translated from the Arabic by Max Henning, VMA-Verlag, Wiesbaden o. J., 444f
  4. ↑ Anja Middelbeck-Varwick: Theological foundations of dialogue from a Christian perspective, in: Mathias Rode, Havva Engin , Mouhanad Khorchide , Ömer Özsoy , Hansjörg Schmid (eds.): Christianity and Islam in Germany, special edition for the Federal Center for Political Education, Bonn 2015, 470–496, p. 477
  5. ↑ Cf. Olaf H. Schumann: The Christ of the Muslims. Christological Aspects in Arabic-Islamic Literature. Gütersloh 1975. pp. 37, 123-128.
  6. ↑ See Hans Zirker: Islam. Theological and social challenges . Düsseldorf 1993, p. 38ff
  7. ↑ See Hans Zirker: Islam. Theological and social challenges . Düsseldorf 1993, pp. 60-75
  8. ^ Rahner / Vorgrimler: Small Council Compendium. Freiburg i. Br. 1966, 349-359
  9. ↑ Cf. Saskia Wendel: Beyond absoluteness and arbitrariness or: On the possibility of taking a Christian standpoint in pluralism. In: theophil-online.de ( Memento from February 12, 2013 in the web archive archive.today )
  10. ^ CIBEDO contributions
  11. ↑ http://3alog.net/project/theologisches-forum-christentum-islam/
  12. ↑ http://www.akademie-rs.de/theologisches-forum.html
  13. ^ Gregor Henckel-Donnersmarck: Islam, Christianity and Relativism. Religiosity in Psychiatry and Psychotherapy (RPP), June 18, 2011, accessed on February 3, 2019 (abstract of the lecture at the symposium “The Unease with Religion”).
  14. ^ Gregor Henckel-Donnersmarck: Islam, Christianity and Relativism. Religiosity in Psychiatry and Psychotherapy (RPP), June 18, 2011, accessed on February 3, 2019 (video of the lecture at the symposium “The Unease with Religion”).
  15. ^ Austria: Interest in Islam and Christianity is increasing ( memento from September 1, 2011 in the Internet Archive ) on Vatican Radio from June 19, 2011
  16. ↑ Victoria Fender: 'Mr. Abbot, consider this house your house!' in kath.net from June 20, 2011
  17. ↑ Stefan Beig: "If Muslims live their faith here well, there is no reason to be afraid" (PDF; 150 kB) in Die Tagespost of June 21, 2011
  18. ↑ Protection of honor of the symposium 'The Unease with Religion' , seen on August 8, 2011
  19. ^ Muslim-Christian dialogue
  20. ↑ Victoria Fender: 'Mr. President, I fight for your religious freedom!' in kath.net from January 16, 2012
  21. ↑ Practice - Religion and Society in ORF from January 18, 2012