![]() Cover of the 1967 edition | |
Author | Ismail al-Faruqi |
---|---|
Language | English |
Subject | Christian ethics, Comparative religion, Christianity |
Published | 1967 |
Publisher | McGill University Press |
Publication place | Canada |
Media type | |
Pages | 333 |
ISBN | 9780773592711 |
OCLC | 450143 |
Preceded by | On Arabism: 'Urubah and Religion (1962) |
Followed by | Islam and the Problem of Israel (1980) |
Christian Ethics: A Historical and Systematic Analysis of Its Dominant Ideas (1967) is a scholarly work by Isma'il Raji al-Faruqi, first published in 1967. It explores Christian ethical thought from both historical and systematic perspectives, analyzing its development and key ideas. [1] This work is part of a broader series by al-Faruqi that examines religious and ethical principles across different faiths. [2] [3] The book is noted for its critical stance on the development of Christian theological doctrines and its advocacy for a rational, coherent ethical framework. The publisher emphasized the unique value of this work as the first major Muslim attempt to examine Christian dogma and ethics on their own terms. [4] The book has been reviewed and critiqued by various scholars, including a notable review from a Christian perspective. [5]
Al-Faruqi was a scholar in Islamic studies and comparative religion. His work in Christian ethics aimed to understand and critique the foundational moral concepts within Christianity from a comparative perspective. The book was developed during his time at McGill University, influenced by scholars such as Wilfred Cantwell Smith and Stanley Brice Frost. [2] [3] He believed that reason was the primary basis for academic dialogue, which led him to affirm Islamic principles, and saw ethics as a suitable area for this discussion. [3] His goal was to provide a comprehensive critique of Christian ethics, positioning it within the broader context of religious and ethical studies. [6] The work is noted for being a significant critique by a modern Muslim of Christianity and Christian ethics. [7] Al-Faruqi's critique includes an argument that Christianity evolved away from Jesus' original teachings, incorporating various influences that he considered corruptive. [5]
The book is divided into several chapters, each addressing different aspects of Christian ethics and its evolution through history.
This chapter sets the stage by exploring the Jewish context in which Jesus' teachings emerged. Al-Faruqi discusses Hebrew racialism, the political and social circumstances of Jesus' time, and the ethical norms prevalent among the Jewish people. [1] He highlights how the Jewish emphasis on the sinfulness of man influenced Christian thought, particularly the concept of original sin, which he argues was developed in the exilic and post-exilic periods. [7] Al-Faruqi criticizes these developments as part of his broader critique of "peccatism" and "saviourism." [4]
Al-Faruqi examines the ethical teachings of Jesus, focusing on how they diverged from Jewish norms. This chapter covers Jesus' approach to politics, social issues, family, personal conduct, and cosmic concerns. Al-Faruqi emphasizes Jesus' focus on the intention behind actions rather than merely following the law. [1] [3]
This section contrasts the teachings of Jesus with later Christian legalism. Al-Faruqi critiques the development of Christian doctrine that, according to him, diverged significantly from Jesus' original message. He draws parallels between the ethics of Jesus and Sufi traditions, highlighting similarities and differences. [6]
Al-Faruqi explores how Christian ethics were transformed and adapted through history, particularly during the Reformation and in modern Christianity. He discusses the changes in the understanding of sin, salvation, and the concept of the imago Dei (image of God). This chapter critiques the evolution of these ideas and their impact on Christian thought. [1] He argues that the idea of original sin is in direct contradiction to Jesus' teachings, which emphasized that ethical worth is a function of the conscious self's will alone. [7]
This chapter delves into the concepts of peccatism (the idea of inherent human sinfulness) and saviorism (the belief in Jesus as the redeemer). Al-Faruqi contrasts these with Islamic views, arguing for a more rational and coherent approach to understanding sin and salvation. [2] [3] He critiques the Christian view of sin as a universal and necessary phenomenon, suggesting it was a later development that Jesus did not originally teach. [7] Al-Faruqi called for a new Reformation to restore the pristine faith of Jesus, suggesting that Islam could be an ally in this process. [4]
Al-Faruqi introduces the concept of meta-religion, a set of principles for evaluating religious systems. He emphasizes the importance of logical consistency and coherence in religious thought, critiquing Christian theological paradoxes and advocating for a rational approach to religious doctrine. [3] This concept involves disengaging from one's own beliefs and traditions to fully understand the beliefs and religions of the subject being studied. [6]
Al-Faruqi uses a methodology called Epochè, or religio-cultural disengagement, which involves studying religious phenomena without preconceived notions. He explores the Jewish background of Jesus' teachings, contrasts them with Jewish law, and draws parallels between Sufi and Christian ethics. The book critiques developments in Christian doctrine that al-Faruqi believes diverge from Jesus' original teachings. Although al-Faruqi appreciates the phenomenological tool of "epochè" for its ability to provide an unbiased perspective, he insists that it is a temporary condition. Afterwards, the scholar should engage in evaluation. Despite his appreciation for the phenomenological method, al-Faruqi advocates for the use of value judgments for religions under study, following a methodology similar to that of Ibn Hazm. [2] [3] [8]
Christian Ethics: A Historical and Systematic Analysis of Its Dominant Ideas | |||
Main Sections and Subsections | |||
Part One: What is the Ethic of Jesus? | |||
I The Jewish Background: Jewish Ethic | Hebrew Racialism | ||
Hebrew Scripture as a Record of Hebrew Racialism | |||
The Ethico-Political Situation at the Time of Jesus | |||
II The Ethical Breakthrough of Jesus | In Reaction to Jewish Ethic | ||
The Ethic of Intent | |||
The Final Disposition of the Law | |||
The Content of Self-Transformation | |||
III Dialectic of the New Ethic | The Old Values and the New | ||
In the Realm of the Political | |||
In the Realm of the Social | |||
In the Realm of the Family | |||
In the Realm of the Personal | |||
In the Realm of the Cosmic | |||
IV The Sufi Parallel | The Parallelism | ||
Its Explanation | |||
Part Two: The Christianist Transvaluation | |||
V What is Man? The Imago Dei | In Hellenic Christianity | ||
In Pre-Reformation Christianity | |||
In the Reformation | |||
In the Christianity of Modern Times | |||
VI What Ought Man to Be? Sin and Salvation | Man is a Fallen Creature: Peccatism | ||
The Jewish Background | |||
The Christianist Transvaluation of the Jewish Idea of the Fall | |||
Sin in the Gospel | |||
Sin in the Teaching of Paul | |||
Sin in the Teaching of the Apostolic Fathers | |||
Sin before Augustine | |||
Augustine: The Exemplar of Peccatism | |||
Sin in the Reformation | |||
Peccatism and Contemporary Christian Thought | |||
Man is Reconciled: Saviourism | |||
Christianity is the Religion of Redemption | |||
The Nature of Saviourist Salvation | |||
VII What Ought Man to Be? Church and Society | Christianism and Society | ||
In Traditional Theology | |||
In Modern Theology | |||
- The Case of William Temple | |||
- The Case of Karl Barth | |||
In the Theology of the Future | |||
The Lack of Societist Foundations and the Split Consciousness of Western Man | |||
The Societist Transvaluation | |||
The A-Societism of Reinhold Niebuhr | |||
Conclusion | |||
Epilogue | |||
Index of Subjects | |||
Index of Biblical Quotations | |||
Index of Authors and Book Titles |
The book contributes to the discourse on interfaith dialogue and examines Christianity from a Muslim perspective. [5] The primary themes of the book include the interiorization of ethics, self-transformation, and the evaluation of religious doctrines. Al-Faruqi addresses the concepts of peccatism (the idea of inherent human sinfulness) and saviorism (the belief in Jesus as the redeemer), contrasting these with Islamic views. He critiques the use of paradox in Christian theology, advocating for a more rational and coherent approach to religious doctrine. [2] [3] Al-Faruqi described Jesus’ observation about the Jews’ Law as a community, noting that their agreed values were not ethical but rather "a cod of utility." [3] His critique of Christian theological paradoxes aims to highlight the need for a more consistent and rational ethical framework. [6] Al-Faruqi's criticism extends to the idea that Christian thought has incorporated Hellenistic and other non-Semitic elements, which he argues have led to distortions of the original teachings of Jesus. [5]
Christian Ethics: A Historical and Systematic Analysis of Its Dominant Ideas was published in 1967 by McGill University Press, with support from various academic and philanthropic institutions, including the Rockefeller Foundation. The book is considered a significant critique by a modern Muslim scholar of Christianity and Christian ethics. [7] Recognized as a significant contribution to comparative religion and ethics, it highlights the intersections between Islamic and Christian moral philosophies. [2] [3] [6] While some Christian theologians might initially dismiss al-Faruqi's conclusions, his extensive preparation and understanding of both Christian and Muslim perspectives warrant serious consideration. [4]
Salvation is the state of being saved or protected from harm or a dire situation. In religion and theology, salvation generally refers to the deliverance of the soul from sin and its consequences. The academic study of salvation is called soteriology.
Universalism is the philosophical and theological concept that some ideas have universal application or applicability.
The Islamization of Knowledge is a conceptual framework that originates from Islamic philosophy, advocating for the integration of Islamic teachings with modern academic disciplines, such as the social sciences, management sciences, humanities, sciences, engineering, and technology. This model posits that all knowledge and science should be consistent with the principles of Islam, aiming to foster a holistic understanding of the world through an Islamic worldview.
Christianity and Islam are the two largest religions in the world, with approximately 2.8 billion and 1.9 billion adherents, respectively. Both religions are Abrahamic and monotheistic, having originated in the Middle East.
Comparative religion is the branch of the study of religions with the systematic comparison of the doctrines and practices, themes and impacts of the world's religions. In general the comparative study of religion yields a deeper understanding of the fundamental philosophical concerns of religion such as ethics, metaphysics and the nature and forms of salvation. It also considers and compares the origins and similarities shared between the various religions of the world. Studying such material facilitates a broadened and more sophisticated understanding of human beliefs and practices regarding the sacred, numinous, spiritual and divine.
Apologetics is the religious discipline of defending religious doctrines through systematic argumentation and discourse. Early Christian writers who defended their beliefs against critics and recommended their faith to outsiders were called Christian apologists. In 21st-century usage, apologetics is often identified with debates over religion and theology.
Ethics involves systematizing, defending, and recommending concepts of right and wrong behavior. A central aspect of ethics is "the good life", the life worth living or life that is simply satisfying, which is held by many philosophers to be more important than traditional moral conduct.
Christianity and other religions documents Christianity's relationship with other world religions, and the differences and similarities.
Liberal Christianity, also known as liberal theology and historically as Christian Modernism, is a movement that interprets Christian teaching by taking into consideration modern knowledge, science and ethics. It emphasizes the importance of reason and experience over doctrinal authority. Liberal Christians view their theology as an alternative to both atheistic rationalism and theologies based on traditional interpretations of external authority, such as the Bible or sacred tradition.
Criticism of Christianity has a long history which stretches back to the initial formation of the religion in the Roman Empire. Critics have challenged Christian beliefs and teachings as well as Christian actions, from the Crusades to modern terrorism. The arguments against Christianity include the suppositions that it is a faith of violence, corruption, superstition, polytheism, homophobia, bigotry, pontification, abuses of women's rights and sectarianism.
Christian ethics, also known as moral theology, is a multi-faceted ethical system. It is a virtue ethic, which focuses on building moral character, and a deontological ethic which emphasizes duty. It also incorporates natural law ethics, which is built on the belief that it is the very nature of humans – created in the image of God and capable of morality, cooperation, rationality, discernment and so on – that informs how life should be lived, and that awareness of sin does not require special revelation. Other aspects of Christian ethics, represented by movements such as the social Gospel and liberation theology, may be combined into a fourth area sometimes called prophetic ethics.
In religion and ethics, the sanctity of life, sometimes described as the inviolability of life, is a principle of implied protection regarding aspects of sentient life that are said to be holy, sacred, or otherwise of such value that they are not to be violated. This can be applied to humans, animals or micro-organisms; for instance, in religions that practice Ahimsa, both are seen as holy and worthy of life. Sanctity of life sits at the centre of debate over abortion and euthanasia.
The Abrahamic religions are a grouping of three of the major religions together due to their historical coexistence and competition; it refers to Abraham, a figure mentioned in the Hebrew Bible, the Christian Bible, and the Quran, and is used to show similarities between these religions and put them in contrast to Indian religions, Iranian religions, and the East Asian religions. Furthermore, some religions categorized as "Abrahamic" also share elements from other categories, such as Indian religions, or for example, Islam with Eastern religions.
Religious liberalism is a conception of religion which emphasizes personal and group liberty and rationality. It is an attitude towards one's own religion which contrasts with a traditionalist or orthodox approach, and it is directly opposed by trends of religious fundamentalism. It is related to religious liberty, which is the tolerance of different religious beliefs and practices, but not all promoters of religious liberty are in favor of religious liberalism, and vice versa.
Ismail Raji al-Faruqi was a Palestinian-American philosopher who worked extensively in Islamic studies and interfaith dialogue. He spent several years at Al-Azhar University in Cairo and taught at universities in North America, including McGill University in Montreal, Canada. Al-Faruqi was a Professor of Religion at Temple University, where he founded and chaired the Islamic Studies program. He also founded the International Institute of Islamic Thought (IIIT). Al-Faruqi authored over 100 articles and 25 books, including Christian Ethics: A Historical and Systematic Analysis of Its Dominant Ideas (1967) and Al-Tawhid: Its Implications for Thought and Life (1982).
'Urubah and Religion: A Study of the Fundamental Ideas of Arabism and of Islam as Its Highest Moment of Consciousness (1962) is a scholarly work by Isma'il Raji al-Faruqi, published by Djambatan N.V. The book explores the concept of Arabism, examining its historical, ethical, and spiritual dimensions, and its relationship with Islam. It was meant to be the first volume in the "On Arabism" series, which planned to further explore themes of art, society, and human existence in the context of Arabism. However, these later volumes were never completed as al-Faruqi later focused on broader Islamic thought, moving away from the specific framework of Arabism.
Meta-religion is a theoretical framework aimed at understanding and comparing various world religions by identifying common principles and values that transcend individual traditions. This concept seeks to foster a critical and rational examination of religious beliefs and practices, promoting a unified perspective that integrates diverse religious experiences. The idea of meta-religion is particularly significant within Islamic thought, where it is seen as a way to harmonize the various religious experiences of humanity under a single, comprehensive framework.
Al-Tawhid: Its Implications for Thought and Life is a book by Isma'il Raji al-Faruqi, first published in 1982. The work explores the central Islamic concept of Tawhid, the oneness and unity of God, and its implications for various aspects of life and thought.
Peccatism refers to the concept in Christian theology that human beings are naturally sinful or morally flawed. It is discussed within Christianity, emphasizing the inherent sinfulness of humanity and the need for redemption. Peccatism is closely related to, but not exactly the same as, the doctrine of original sin. Peccatism includes both inherited sin and ongoing sinful behavior.
Islam and the Problem of Israel is a book by Ismail Raji al-Faruqi, first published in 1980 by the Islamic Council of Europe. The book examines the historical and contemporary issues surrounding the state of Israel from an Islamic perspective.
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