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Basic to the understanding of Christianity and Islam as faith‐identities are their principles of ultimate power or authority. For both, ultimate power belongs to God alone, and human authority must reflect this divine power. In both a tension exists between these two powers which determined the course of their respective histories and interaction with one another. While in both religions tolerance is a fundamental principle based on the imperative of love and respect for human life and dignity, the Qur'an clearly advocates mutual acceptance and cooperation among the people of the Book: Jews, Christians and Muslims. This is evidenced in the term ahl al‐kitab, the family of the Book, which includes all the children of Abraham.  相似文献   

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CHRISTENTUM UND ISLAM: THEOLOGISCHE VERWANDT-SCHAFT UND KONKURRENZ. By Hans Zirker. 2nd. rev. ed. Dusseldorf: Patmos, 1992. ISBN 3-491-77784-4.  相似文献   

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A report on the ‘First Joint Theological Symposium: Christians and Muslims in Dialogue’ which was held in the Selly Oak Colleges, Birmingham from 6 to 8 July, 1992.  相似文献   

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Historically Islam has been recognized as a religion that is logical. Christianity has long been recognized as having a number of beliefs or doctrines that could be described as paradoxical. Sixty-nine religious doctrines or beliefs were evaluated for paradoxical content and in terms of whether Islam and Christianity agreed or disagreed with respect to each doctrine or belief. It was hypothesized that disagreement between the two religions would be much more common with respect to paradoxical doctrines or beliefs. Nearly 90% of doctrinal agreement or disagreement could be traced to the paradoxical or non-paradoxical content of the beliefs evaluated. The relationship between agreement and paradox was very significant statistically. Implications for future Christian–Muslim dialogue are discussed.  相似文献   

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The birth of people with confused or ambiguous sex makeup as a biological fact since the annals of history has posed the challenge of accommodating them within the binary gender of sociocultural systems. In this process, the role of religion as a defining factor in social engineering has been paramount. Major religions, such as Islam and Christianity, have addressed this issue within the frame of their God-ordained laws by devising a set of moral and legal imperatives specific to the “third gender.” Modern developments in medicine and biology, however, have made sex reassignment possible for this category of people, today called transsexuals. The question is: How do Islam and Christianity respond to it. After presenting an analytical view of both Muslim scholars and Christian religious authorities on the legitimacy of sex reassignment for transsexuals, this paper attempts to explore if such a dilemma can be resolved.  相似文献   

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