Quranic Christology in Late Antiquity. ‘Isa ibn Maryam and His Divine Power (<i>Energeia</i>) in the Islamic Revelation

Christology and monotheism have been dogmatically linked in the long history of Islam-Christian dialogue since the beginning of the 8th century. The Qur’an, in an analytical perception of religious otherness, specifically in relation to Christianity, assumed a dual discernment: on the one hand, it a...

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Autor principal:	Marco Demichelis
Formato:	article
Lenguaje:	EN
Publicado:	MDPI AG 2021
Materias:	Qur’anic Christology ‘Isa ibn Maryam <i>Kalam</i> monothelitism God’s attributes Religions. Mythology. Rationalism BL1-2790
Acceso en línea:	https://doaj.org/article/89b0112c078a4c199d0d014fa027f9ec
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spelling	oai:doaj.org-article:89b0112c078a4c199d0d014fa027f9ec2021-11-25T18:53:03ZQuranic Christology in Late Antiquity. ‘Isa ibn Maryam and His Divine Power (<i>Energeia</i>) in the Islamic Revelation10.3390/rel121109792077-1444https://doaj.org/article/89b0112c078a4c199d0d014fa027f9ec2021-11-01T00:00:00Zhttps://www.mdpi.com/2077-1444/12/11/979https://doaj.org/toc/2077-1444Christology and monotheism have been dogmatically linked in the long history of Islam-Christian dialogue since the beginning of the 8th century. The Qur’an, in an analytical perception of religious otherness, specifically in relation to Christianity, assumed a dual discernment: on the one hand, it adopts a sceptical position because Christians are assimilationist (2: 120, 135, 145; 5: 51), sectarian and made Jesus the son of God (4: 171; 5: 14–19, 73; 9: 30; 18: 4–5; 21: 26); on the other hand, they are commended over the Jews and ‘Isa ibn Maryam has been strengthened with the Holy Spirit by God himself (2: 59, 62, 87, 253; 3: 48; 5: 47, 73, 82, 85, 110). The importance of enforcing the consciousness of a Quranic Christology, specifically where it concerned the potential influence that Christological doctrines such as adoptionism and monoenergism had on early Islam in late antiquity, where it was based on the proto- Islamic understanding of Jesus, and where it was rooted in Patristic orthodox-unorthodox debates, fell into oblivion. How was the Quranic canonization process affected by the ongoing Christological debates of the 7th century? Could Heraclius’ monoenergism have played a concrete influence on Quranic Christology? And in which way did early <i>Kalam</i> debates on God’s speech and will remain linked to Quranic Christology?Marco DemichelisMDPI AGarticleQur’anic Christology‘Isa ibn Maryam<i>Kalam</i>monothelitismGod’s attributesReligions. Mythology. RationalismBL1-2790ENReligions, Vol 12, Iss 979, p 979 (2021)
institution	DOAJ
collection	DOAJ
language	EN
topic	Qur’anic Christology ‘Isa ibn Maryam <i>Kalam</i> monothelitism God’s attributes Religions. Mythology. Rationalism BL1-2790
spellingShingle	Qur’anic Christology ‘Isa ibn Maryam <i>Kalam</i> monothelitism God’s attributes Religions. Mythology. Rationalism BL1-2790 Marco Demichelis Quranic Christology in Late Antiquity. ‘Isa ibn Maryam and His Divine Power (<i>Energeia</i>) in the Islamic Revelation
description	Christology and monotheism have been dogmatically linked in the long history of Islam-Christian dialogue since the beginning of the 8th century. The Qur’an, in an analytical perception of religious otherness, specifically in relation to Christianity, assumed a dual discernment: on the one hand, it adopts a sceptical position because Christians are assimilationist (2: 120, 135, 145; 5: 51), sectarian and made Jesus the son of God (4: 171; 5: 14–19, 73; 9: 30; 18: 4–5; 21: 26); on the other hand, they are commended over the Jews and ‘Isa ibn Maryam has been strengthened with the Holy Spirit by God himself (2: 59, 62, 87, 253; 3: 48; 5: 47, 73, 82, 85, 110). The importance of enforcing the consciousness of a Quranic Christology, specifically where it concerned the potential influence that Christological doctrines such as adoptionism and monoenergism had on early Islam in late antiquity, where it was based on the proto- Islamic understanding of Jesus, and where it was rooted in Patristic orthodox-unorthodox debates, fell into oblivion. How was the Quranic canonization process affected by the ongoing Christological debates of the 7th century? Could Heraclius’ monoenergism have played a concrete influence on Quranic Christology? And in which way did early <i>Kalam</i> debates on God’s speech and will remain linked to Quranic Christology?
format	article
author	Marco Demichelis
author_facet	Marco Demichelis
author_sort	Marco Demichelis
title	Quranic Christology in Late Antiquity. ‘Isa ibn Maryam and His Divine Power (<i>Energeia</i>) in the Islamic Revelation
title_short	Quranic Christology in Late Antiquity. ‘Isa ibn Maryam and His Divine Power (<i>Energeia</i>) in the Islamic Revelation
title_full	Quranic Christology in Late Antiquity. ‘Isa ibn Maryam and His Divine Power (<i>Energeia</i>) in the Islamic Revelation
title_fullStr	Quranic Christology in Late Antiquity. ‘Isa ibn Maryam and His Divine Power (<i>Energeia</i>) in the Islamic Revelation
title_full_unstemmed	Quranic Christology in Late Antiquity. ‘Isa ibn Maryam and His Divine Power (<i>Energeia</i>) in the Islamic Revelation
title_sort	quranic christology in late antiquity. ‘isa ibn maryam and his divine power (<i>energeia</i>) in the islamic revelation
publisher	MDPI AG
publishDate	2021
url	https://doaj.org/article/89b0112c078a4c199d0d014fa027f9ec
work_keys_str_mv	AT marcodemichelis quranicchristologyinlateantiquityisaibnmaryamandhisdivinepowerienergeiaiintheislamicrevelation
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Quranic Christology in Late Antiquity. ‘Isa ibn Maryam and His Divine Power (<i>Energeia</i>) in the Islamic Revelation

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