By Paul L. Heck
Christian-Muslim interplay is a truth this day in all corners of the globe. whereas many justly have fun the commonality of those traditions, major alterations stay. If those religions can't be simply separated, will we view them via a unmarried yet refracted lens? this can be the strategy Paul L. Heck takes in universal Ground--to adopt a learn of non secular pluralism as a theological and social fact, and to technique the 2 religions in tandem as a part of a broader dialogue at the nature of the great society. during this experience, ideals, whereas targeted, transcend doctrines atypical to a collection of believers. to contemplate Christianity and Islam jointly isn't really to match and distinction "species" of faith. extra profoundly, spiritual pluralism bargains a prism wherein a society as a whole--secular and non secular alike--can reflect on its middle ideals and values. Christianity and Islam should not "identities" that mark of specific groups, yet reference issues that every one can understand and talk about knowledgeably. This research of ways Islam and Christianity comprehend theology, ethics, and politics--specifically, democracy and human rights--offers a manner for that dialogue to maneuver ahead.
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Additional info for Common Ground: Islam, Christianity, and Religious Pluralism
Love for the saint therefore means identification with his body, not simply as body but as visible manifestation of sanctity. This, it should be mentioned, differs from Christian contemplation of the body of Christ. In Islam, the saintly body may bear the marks of self-denial and asceticism but not those of suffering. The reason, of course, is that the prophetic heritage of Islam is not associated with priestly sacrifice, as noted earlier. Thus the human body of the saint whose life is a fulfillment of the prophetic heritage of Islam is not the site of sacrificial offering.
However important the Bible might be as record of the history of God’s relation with his people, it is ultimately not the Bible but the body of Christ that decisively mediates the Christian experience of God, though some Christians do tend to make the Bible the primary means of living in the presence of God. For Christians, then, it is the work of God in Christ that fulfills the eternal covenant God made with Abraham and through him with all peoples. What does it mean when Christians speak of Jesus as the full expression of the triune nature of the God of Israel?
People are needed whose piety shows that the message engenders sanctity, demonstrating its credibility as heavenly sent. It is this piety, humanly embodied, that mediates holiness to the community, orienting it to the presence of God and thus enabling its ongoing reception of the unbounded word of God. Christians and Muslims have unique ways of going about this. They have different prophetic heritages and different traditions of teachings, but there is a common will to be in the divine presence to listen more attentively to the inexhaustible word of God—that was, and is, and always will be.