10: Christianity and Islam - Points of Tension

CHRISTIANITY AND ISLAM: POINTS OF TENSION

While we recognize the vast diversity of thought and attitudes within Islam, our response to this world religion must be limited to its core beliefs. Before offering such a critique, it will be both helpful and crucial to clarify the points of tension between Christianity and Islam. While on a superficial level it appears that Christianity and Islam share common theological ground in some particulars (e.g., monotheism), a closer scrutiny of the two religions exposes several fundamental differences that can be reconciled only by a costly compromise by either the Christian, the Muslim, or both.

Monotheism of Islam At first glance, it appears that the rigid monotheism of Islam largely is compatible with Christian thought. The idea expressed in the Qur’an that God is “the one, the most unique,” and the “immanently indispensable” to Whom “no one is comparable” (sura 112:1-2,4), generally agrees with biblical concepts of God (cf. Deuteronomy 6:4; Psalms 86:8; Isaiah 40:18; Isaiah 44:6). Yet, the monotheism of Islam is so rigid and inflexible that it repudiates two crucial, and inextricably linked, doctrines of historic Christianity.

1. The Trinity. Though questioned by some groups within the pale of Christianity, the concept of the trinity has strong biblical support (see Bromling, 1991). This doctrine does not suggest, as is alleged by non-Trinitarians, a tri-theistic construct of God. It simply affirms that there are three distinct persons (i.e., the Father, Son, and Holy Spirit), yet all are one in essence. In other words, while the Father, Son, and Holy Spirit sustain distinct relationships to one another, they share the same divine nature (see Geisler and Saleeb, 1993, p. 266). In this regard, Christianity and Islam are firmly opposed to one another. Unlike the monotheism of Christianity that allows for a plurality within the divine essence, Islam condemns such a pluralistic concept of God (see Kaleem, 1994). The Qur’an cautions the “people of the book” (i.e., Christians) against calling God “Trinity” for “God is only one God” (sura 4:171).

2. The Deity of Jesus. Consistent with Islam’s repudiation of the Trinitarian idea of God, the Qur’an, though it exalts Jesus in many particulars, explicitly denies the deity of Jesus. While the Qur’an acknowledges that Jesus was a miraculous “sign” and divine “blessing” (19:21), Islamic Christology is totally devoid of divine content (see Kuitse, 1992, 20:357). Since God’s transcendent glory prohibits His begetting a son, the Qur’an presents Jesus only as the “son of Mary,” not the Son of God (4:171). Rather than possessing the divine nature as in biblical Christology (Php 2:8-12; Colossians 1:18), the Qur’anic Jesus “was only a creature” (43:59) brought into existence by God’s creative word (3:42-52). Islam’s view of Jesus demonstrates the vast difference between it and Christianity. And, far from being a peripheral issue, the deity of Jesus is an essential tenet of Christianity. Thus, while Christianity and Islam share a common monotheistic belief, there is no resolving their Christological differences as they stand. The Atonement of Jesus Christ

Another cardinal doctrine of Christianity—the atonement—is discarded by the Qur’an. That Jesus died for our sins, was buried, and rose again from the grave according to the Scriptures is the thrust of the gospel message (1 Corinthians 15:1-4). Contrary to the conclusion of some modern theologians, Paul argued that Jesus’ death, burial, and resurrection were actual events of history. Following Paul’s line of reasoning to its logical conclusion, if Christ did not actually rise from the dead there is no gospel, and the entire Christian system is annulled (1 Corinthians 15:12-19). A denial of these core events is tantamount to rejecting the veracity of Christianity.

Yet, Islam does deny these central Christian events, charging that Jesus actually did not die on the cross (see Ijaz, n.d.). In a context in which the Jews are excoriated for repeatedly breaking God’s covenant, the Qur’an reads: And for saying [in boast]: “We killed the Christ, Jesus, son of Mary, who was an apostle of God;” but they neither killed nor crucified him, though it so appeared to them. Those who disagree in the matter are only lost in doubt. They have no knowledge about it other than conjecture, for surely they did not kill him, but God raised him up (in position) and closer to Himself; and God is all-mighty and all wise (sura 4:157-158). This one reading has generated considerable debate among Islamic commentators. The phrase, “so it appeared to them,” particularly has been problematic. Generally, orthodox Muslims have interpreted this to mean that in some mysterious manner, God made another person so resemble Jesus that he was crucified by mistake. By this means God intervened and frustrated the Jews’ evil purpose, and subsequently transported Jesus into heaven (see Geisler and Saleeb, 1992, pp. 64-65). According to Norman Anderson, Muhammad’s aversion to Jesus’ death as reflected in the Qur’an could have been motivated by several factors. Perhaps it was due, Anderson suggests, to the influence of Gnostic views, to his disdain for the “superstitious veneration” of the symbol of the cross in seventh-century Asia, or to his disbelief that God would allow one of His prophets to die in such a disgraceful manner (1975, p. 101). Of these possibilities, the latter is the most likely candidate.

Regardless of the rationale behind Islam’s denial of Jesus’ crucifixion, one fact remains: Islam rejects the idea of Jesus’ crucifixion and, by implication, His vicarious suffering for sinful humanity. As already indicated, such a denial strikes at the very heart of the Christian system. Once again, any points of contact between Islam and Christianity are eclipsed by this fundamental difference.

Means of Salvation As a corollary to its denial of Jesus’ death, Islam differs significantly with Christianity regarding the means of humankind’s salvation. In the Christian system, all responsible human beings without Christ are powerless slaves to a ruthless taskmaster—sin (Romans 5:6-11; Romans 6:15-18; Ephesians 2:14-18). Since there is no means of liberating ourselves from the bondage of sin, human beings desperately are in need of a savior. In response to this critical condition, God, motivated by His love, entered into human history as a man, and offered His sinless life for humanity. The New Testament writers employed several images (financial, military, sacrificial, and legal) to convey in a concrete way the soteriological purpose of Christ’s death. Through the cross, sinners are purchased (1 Corinthians 6:20; 1 Corinthians 7:23), victorious (Colossians 1:12; Colossians 2:15; 1 Corinthians 15:24-28), atoned for (Romans 3:25; 1 Corinthians 5:7), and acquitted and reconciled (2 Corinthians 5:16-19; Colossians 1:19-20; see Guthrie, 1994, pp. 251-256). While scholars continue to debate the theological details of these images, it is clear from the New Testament that God took the initiative in the salvation of humanity. It further emphasizes that salvation is not by human works of merit, but by God’s grace through an expressive faith in the redemptive act of Christ on the cross (Ephesians 2:8-9).

Islam, however, has no place for a suffering savior in its redemptive system. It does not view human beings as enslaved by sin without the ability of self-emancipation. Though it emphasizes the role of God’s mercy and forgiveness in salvation, Islam teaches that God’s pleasure, and thus one’s place in Heaven, are earned (cf. suras 2:207; 39:69). On the Day of Judgment, according to Islam, those who have fulfilled their religious duties, and compensated for their altruistic deficiencies by performing additional good deeds, will attain salvation. Those whose good deeds are insufficient, however, “shall forfeit their souls and abide in Hell forever” (sura 23:102-103). In the final analysis, according to Islam, humankind’s spiritual need is not for a divine savior, but simply for divine guidance.