EPILOGUE … 218
INDEX OF BIBLICAL
QUOTATIONS … 222
INDEX OF SUBJECTS … 224
INDEX OF AUTHORS AND TITLES
… 234
EPILOGUE
In the preceding chapters, we have tried to present
systematically and historically the dominant ideas of Christian ethics. We have
described the ethical teachings of Jesus in the context and against the background
of the Jewish ethos which Jesus addressed. We have also followed the history of
the two central doctrines of Christianity which govern its understanding of, sin
and salvation—namely, the necessary sinfulness of human nature and the
redemption of that nature by divine atonement. As advocated by the minds which
formed and crystallized those doctrines, the faith and teachings of
Christianity clearly deviate from what Jesus believed and taught. Of course,
there is some doubt about the degree to which what Jesus believed and taught
can be historically established. However, even it, as Albert Schweitzer argued
in his famous The Quest of the Historical Jesus (Macmillan, New York, 1957),
the only evidence we have for the historical Jesus is the ‘reports of faith’,
it is surely true that there have been several such reports; critical inquiry
can therefore, in the normal way, sift these reports, trace their genesis and
development, and examine their historical relations. There are, on the one
hand, the ‘reports of faith’ characterized by the doctrines of necessary
sinfulness and divine atonement, and presented as mystery and paradox. And, on
the other, the ‘report of faith’ characterized by its freedom from mystery and paradox,
by its coherence with the history of prophethood (i.e. with the history of
human religious experience) before the mission of Jesus, by its direct
relationship with the dominant world-view of the land and people to which Jesus
came, and by its correspondence with the ethical realities within the Semitic
stream of consciousness to which Jesus belonged and out of which Christianity
arose. Between these two kinds of ‘reports of faith’ there is a wide gulf. The
center and focus of both remains the person of Jesus whose faith and teachings
have never disappeared from history; what we may justly call the pristine Christian
religion survived, alongside the other traditions which deviated from it. That
pristine religion has expressed itself and left clear traces in the Scripture
as well as the thought and history of Christianity.
Deviation from the pristine religion has been the
source of the many conflicts—otherwise known as schisms and heresies—in the
formative first centuries of Christianity and again in the post-Reformation period.
It was in the formative period that the deviation became, more or less
forcibly, the authoritative tradition. The deviationists justified
--pg218--
themselves
by an authority they themselves set up, namely the Church of the imperial
capital, Rome. Thereafter, the only one Catholic and Apostolic Church of Rome
arrogated to itself the exclusive right to define and expound Christianity. The
Church was supported by the imperial state which helped to establish its
authority. Those who dissented from its dogmas were now called deviationists,
were harassed, excommunicated, banished, further persecuted and, finally,
disposed of. The Reformation challenged and broke the authority of the Church
of Rome. In its place it recognized the authority of Scripture as understood
and interpreted in the light of the very dogmas and doctrines which the Church
of Rome had so forcefully established as the tradition. The breaking of
the Church’s authority provided an opportunity to dissent again, perhaps to
re-discover the faith and teachings of Jesus. However, the new locus of
authority, the Scripture plus the tradition, was hardly capable of
composing the differences between the new sects. The might of the national state,
acting directly or through the national Churches, was applied once again to call
dissent heresy and crush it. But not all voices could be silenced. Though many
a Christian idea was deformed or squashed in the process, the religion in the
name of Jesus proliferated into some two hundred and fifty different sects.
Both before and after the Reformation, the problem was
at bottom the same: what the adherents held to be of ultimate meaning and concern
at the level of actual existence, had to be fitted to the doctrines of the
tradition as taught by the differing sects. After the Reformation these sects
set up their own authorities as to the content and relevance of the cumulative
tradition: any contending doctrine could take refuge in the individualistic
isolation—now legitimized—of its own place in the historical process.
The advent of Biblical criticism and the rise of modern
scientific knowledge further complicated the situation. To the pristine
religion, the cumulative tradition with its different interpretations of
itself; the effects of national culture, of history and geography, and the
ethical realities of actual life, there was added the demand that any
statements of faith and doctrine should also cohere with ancient history and
modern science. No interpretation of the faith has succeeded so far. The reason
for the failure is simply that no interpretation has been bold enough to
by-pass the doctrines of the tradition; no interpretation has been bold enough
to judge the tradition as something itself historically determined, which needs
to be examined in the light of the pristine faith and teachings of Jesus insofar
as these can be established. The doctrines of the tradition have been so
thoroughly embedded in the Christian consciousness that no interpreter, without
quitting the faith altogether, has been able to separate them from being a
Christian follower of Jesus. Worse yet (as we have shown with many examples from
different periods) the tradition has built into itself habits of mind which
prevent any sensible questioning of itself in the light of modern man’s ethical
reality and his quest for final meanings. Those habits, as
--pg219--
we
have seen, are irrationalism and paradox, an obsessive clinging to the paired
doctrines—the necessary fallenness of man and nature, redemption as an event
already accomplished by outside agency—with their inevitable consequences: a
deep distrust of the processes of human effort and history, and a bleak
individualism.
Certainly, modern Christian writing on Christianity is
full of the opposites of all these—but not argued, as it were, from the
doctrines of the faith, but into them as painful stumbling blocks that
have to be forcibly harmonized with the doctrines. The very fact that such
energy is expended on acrobatics of this kind indicates an awareness that Christian
consciousness is in a serious predicament. What is needed is that the
dimensions of the predicament be bravely grasped; the reality is that the
doctrines of the tradition cannot be reconciled either with the pristine
religion of Jesus or with the demands of the modern mind and heart. A second
‘Reformation’ is needed which dares to challenge not, this time, the authority
of a particular Church to interpret the traditional doctrines, but the
authority of the traditional doctrines themselves. No question should be
declared out-of-bounds, not even those questions which the tradition declares
to have been settled once-for-all by the Nicene Council in 325. The relevance
of the tradition should be, henceforth, didactic, not authoritative.
This ‘second Reformation’ is already in the making—the
acrobat-interpreters are everywhere a shrinking minority. It will go beyond the
traditional doctrines to Jesus himself as the voice of the Holy and exemplar of
the moral law, It will learn anew that God did not create this world in jest or
malice as an ephemeral and cruel testing-ground for His creature man, but as a
theater for the final actualization of His Will, the realization of moral value
through man. It will learn that man has in this world that task to fulfil, and
that he can fulfil it well because he is created innocent and capable—that is,
because he has all the necessary endowments. It will learn that the performance
of this task is the sole measure of religious and ethical felicity. Finally, it
will learn that the performance of this task, if it is to be really itself;
must be performed, as Jesus taught, in humility, in freedom, in purity, in charity,
in love of God.
The new Christian theology must, necessarily, be
‘protestant’—it must be able to say a resolute ‘no’ to any attempt to apotheosize
any created entity including the Christian tradition and all its interpreters, all
its creeds, all its apologies, whether Apostolic or saintly. This theology may
be called ‘Islamic’ in temperament to the extent that it successfully refuses
to put man or any of his creations on the plane which belongs only to God, to
His unconditioned Will. All the religious traditions of mankind—not least the
Christian—will instruct and educate the new theology. But its first inspiration
and final loyalty must forever belong to the Transcendent Being who alone is
perfectly equivalent with the realm of moral values, who is, so to speak, the
value of values. And that is as far as human knowledge can know Him; of His
Essence in Himself we can know nothing in this world. Necessarily,
--pg220--
the
focus of this new theology will be the seeing of God and the doing of His Will,
value-determining and value-actualizing in the real world. That is a domain and
a purpose which the Christian can share with all human beings, and certainly
with Muslims. And it is here (not in debates about the nature of God, but in
debates about how to determine and do His Will in the real world) that
meaningful Muslim—Christian dialogue can flourish. The final end to which such
dialogue may lead, besides its own deepening and perpetuation, is the
perfecting of creation, which is God‘s first and final purpose. Then, it is our
earnest hope, Christians may be able to hear and understand the moving appeal
of the Qur’an (3:64): ‘O People of the Book! Come now to a fair principle
common to both of us, that we serve none but God, that we associate not aught
with Him, and that we do not take one another as lords apart from God.’
--pg221--
INDEX OF BIBLICAL QUOTATIONS*
Old Testament
Genesis Ezra
Isaiah
1:26-7p.111
5:2 p.40 9:6
p.38
2:24
p.68 7:1 p.40 11:11,
14-15 pp.38-9
6:3
p.111 9:1-3 p.66 41:8-9,
11-12 p.39
9:6p.111
9:2 p.103 41:15-l6
p.39
34:13
p.65 10:3 p.66 42:1
p.30
Exodus 10:11
p.103 45:1 p.30
1:7
p.30 Nehemiah 43:3 14 p.39
18:20
p.71 8:10 p.206 45:1
p.30
20:12
p.69 Job 45:2 p.88
Leviticus 14:1 p.169 45:14
p.39
3:1
p. 63 Psalms Jeremiah
5:17
p.71 51:5 p.141 31:31-4
p.120
Deuteronomy 130:3 p.141 41:5
p.30
24:1
p.105 143:2 p.141 Amos
9:7-12 p.88
New Testament
Matthew
1:19p.67
6:27-8
p.69 10:39 p.57
3:9-10
p.57 6:33
p.59 11:28-30
p.204
4:4
p.119 7:11
p.143 12:1-12
p.64
4:17
pp.59, 143, 185 7:14
p.74 12:28
p.76
5:17-20
pp.58-9 7:18
p.47 12:48-50
p.58
5:31-2
p.63 9:16
p.37 13:15
p.137
5:42
p.61 10:5-6
pp.59, 82 15:24 p.82
5:44
p.62 10:8
p.62 16:18
p.178
5:48
p.74 10:12
p.62 16:24
p.194
6:10
p.184 10:35-7
p.70 18:3 p.37
6:22-3
p.73 10:38
p.194 18:15-17
p.178
*Although
the number of quotations from the Bible have been greatly reduced for this
abridgement, most references to it in the original have been retained. Faruqi’s
argument relies for persuasiveness, particularly as regards the teachings of
Jesus, on these references being looked up.—Ed
--pg222--
Matthew John 2 Corinthians
19:3-8
p.68 3:3
p.48, 57 3:3
p.78
19:17
p.58 5:16
p.64 4:4
p.110
19:27
p.194 5:30
p.110 10:5
p.194
22:15
p.60 7:16
p.76 12:9-10
p.162
22:21
p.60 8:3ff
p.69 Galatians
22:37-8
pp.49, 52 8:7,
9 p.69 6:2
p.76
22:39-40
pp.52, 85 8:44,
47 p.58 Ephesians
23:
1-39 p.36 10:25ff
p.93 2:15 p.76
23:8-10
p.58 13:15
pp.76, 80 4:21-4 p.116
23:23,
25, 27 p.36 13:34
p.80 Philippians
Mark 18:20-21
p.76 2:12 p.159
1:14
p.59 18:36
p.76 Colossians
3:4
p.62 Romans
1:12-13
p.185
3:34
p.46 5:12
p.142, 144 1:20 p.161
6:52
p.57 5:13-19,
20 p.144 3:10 p.110
7:1ff.
p.55 6:14
p.78 Hebrews
7:5,
7-8 p.73 6:20
p.150 4:9-11
p.204
7:21-2
p.74 8:3
p.168 James
9:1
p.184 8:19-22
p.145 3:9 p.110
12:31
p.86 10:4
p.78 2
Peter
Luke 14:23 p.151 3:3-4 p.184
1:69-73
p.81 1
Corinthians 1 John
2:25,
29ff p.81 1:19-20
p.144 3:2 p.120
3:38
p.110 1:21-3
p.145 Revelations
6:31
p.51 6:17
p.93 1:6 p.185
6:35-6
p.62 6:19
p.111 5:10 p.I85
9:60
p.59 9:21
p.76 22:3
p.204
10:8-9
p.76 11:7
p.111
11:37,
39 p.73 12:13
p.93
13:16
p.64 14:37
p.76
13:27,
28-9 p.76 15:48
p.116
18:29-30
p.75
19:9
p.81
20:20
p.60
--pg223--
INDEX OF SUBJECTS
A
Abar-Nahara,
32
Abraham, 27, 29, 39, 43,
57, 58, 59, 64-66, 81, 82, 86, 88, 157-8
Abu
Bakr al-Siddiq, 160
Abi
Sa‘id b. Abi al-Khayr, 97
Adam, 95, 110, 116-17,
125, 127, 143-5, 147, 149-51, 153, 168, 172
Africa,
Africans, 84,151,215
Age
of Scholasticism, 115
Akiba,
Rabbi, 67-8, 88
Akkadians,
24
Alexandria, seat of
Hellenism and Gnosticism, 26, 83, 148
Allegorical interpretation:
of Hebrew history and Scripture, 26-8, 79, 148, 174; of Biblical concepts to
establish societism, 183, 192, 213; of Qur’anic concepts, 98, 101-2, 108
Ambrose,
Bishop of Milan, 79
Ammonites,
40
Amorites,
24
Amos,
28, 88, 128, 167
Anti-semitism: Karl
Barth’s attack on, 198ff, Christian ambivalence about Jews, 27-8, 58; see
Nazism
Apolytrosis (self-emancipation from the law) 78, 89, 95, 107
Apostles,
70, 82, 169, 184
Apostolic Fathers, 28,
79, 80, 112-14,120,127,130,140, 146-7, 168, 169, 175
Aquinas, Thomas, 102,
115, 130-1,139, 152, 154,172
Arabia, Arabs: northern
tribes of and Hebrews, 65; battle against
|
tribal gods of, 91ff; asceticism of, 98; influence of Eastern Christianity on,
102; mysticism of, 103
Arabic: Divine
Revelation and literary criticism in, 173; ecstatic poetry in, 94 (see Rabi‘ah); concepts in,
distinguished from Sufi equivalents,
105ff.
Arab-Semitic religious consciousness:
three great moments of, 99, 100; poetical
idiom of, misunderstood, 122-3,
130, 132
Arabization of Muslim
converts, not abreast of their lslamization; 101ff.; arabized, non-arabized
people and Qur’anic idiom, 101-2ff
Aristotle,
37, 111, 112, 139
Artaxerxes,
40
Assyria,
Assyrians, 24, 30, 38, 88
Athanasius,
84, 210
Athens,
201
Attila,
201
Augustine: 48, 79, 80,
84; his rejection of humanism, 113-15; its influence, 116-17; his literalism,
130; his doctrine of sin, 148-52; its influence on Luther and Calvin, 153ff,
on modern theological thought, 154ff, 170, 171-2; and societist ethic, 186;
and Temple, 187; and Barth, 189; his irrationalism, 210
|
--pg224--
B
Baba
Kuhi' of Shiraz, 104
Babylon,
Babylonian, 29, 30-2, 39, 43, 66, 78; Talmud, 88, 89, 144
Baghdad,
94, 103, 201
Barbarian: Greek concept
of, 36-7; see Gay, goyism
Bar
Kochba revolt, 185
Barnabas, Epistle of 83-5,
112, 169
Barth, Karl: controversy
with Brunnner, 118-19; on imago dei, 122-4; Cairns on, 124; high
reputation of, 124-5; on necessity of sin, 154ff; irrationalism of argument
of, 128, 195ff, 215; literalism of, 131, 132-3; denial of societism, 189-95,
nationalist separatism of, 198; on Islam, 198; on Nazism and anti-semitism,
198, 207; on correspondence between Christian teachings and the state, 213-15
Basilides,
85
Bath-Sheba,
86
Being:
ideal and actual, 14; ideal
relevant to actual, 14; relevance
of ideal to actual is a
command, 15-16 ; actual is as
such good, 16-17; actual is
malleable, 17; perfection of actual
a human burden, 18
Belkin,
S., 88, 89
Beloved:
see Lover
Beryllus,
85, 133
Hillel,
68-9
Bousset,
W., 11
Box,
G. H., 41
Brunner,
Emil: controversy with
Barth, 118-19; on nature of man,
118-22, 125, 155-6
Burnaby,
J., 150, 151, 176
Bushnell,
Horace, 165
C
Caelestius,
151
|
Caesar:
render unto, 60-1, 180, 190
Cain
and Abel, 147
Calvin:
and Augustine, 114, 130;
on necessity of sin, 117;
victory of irrationalism, 128;
neo-Calvinism, 133; Reinhold
Niebuhr on, 134; Tillich on,
135; and the Fall, l52-3;
continuing influence of;
154-5; in Temple, 187; in
Barth, 195
Canaan,
Canaanites, 29, 65-7, 86
Carpenter,
Edward, 013
Carpocrates,
133
Catholicism,
Catholics, 102, 127,
139, 154, 216, 219
Chaldea,
Chaldeans, 24, 30, 31,
39, 40
Chebar,
31
‘Chosen
people’, concept of the:
25-7, 28-9; Ezra’s and the Law,
33ff; and the Pharisees, 35-6;
and Jahweh, 39; Jesus’
repudiation of 45ff; adaptation
of in Christian doctrine, 114
(Augustine), 117 (Calvin), 198ff
(Barth); Nazi reflections on, 36
Christian
anthropology, see
Christology,
Nature of man
Christian
Commonwealth, 24
Christianity,
defined by doctrines
of sin and redemption: see Nature
of man, Redemption, Sin,
Societism
Christian
Science, 138, 167
Christology
and nature of man, 123
Church
of Rome, 114, 116, 219
Clement
of Alexandria, 83, 1 12,
129, 175, 212
Clement
of Rome, 83, 85, 112,
129, 147, 168-9, 175
Coherence;
as theoretical principle
of knowledge, 4; with
cumulative knowledge, 6; with
religious experience of
mankind, 6-7; or
correspondence with reality, 7;
|
--pg225--
the test of, in modern Christian thought on the nature
of man, 117-28;
in Christian thought on the nature of redemption,
161-7;
in Christian thought on society, 183ff;
in the case of Karl Barth, 189ff;
in the theology of the future, 199ff;
as virtue of a new representation of the faith of Jesus,
218
Communism,
Communist, 24, 198, 199
Comparative
study of religion, see
History of religions
Confession
of Augsburg, 152
Conscience: centralty of
in ethic of Jesus, 50ff; role in societist ethic of Islam, 181-2
Council
of Chalcedon, 210
Council
of Toulouse, 37
Council
of Trent, 151
Covenant, in the flesh:
26, 28-9, 37, 77, 141; ‘flesh’ as symbol of the race, 36; new covenant with Ezra, 33-5; allegorical interpretation
of concept of, 78ff; references to in New Testament, 59, 80, 81; variations
of concept in church and nationality, 197ff.
Cyrus,
30, 31, 39, 144
D
Daniel,
75
Dante,
102
Darius,
32, 40
Dark
Ages, 127, 146
David,
64, 65, 81, 86, 88
Deluge,
27, 141-2
Demetrius,
148
Deuteronomic reform, and marriage
and divorce, 66-7
Deutero-Isaiah,
30, 39
Dhu’l
Nun al-Misri, 108
Dialogue,
inter-religious: 2, 9, 11, 221;
ethics (not theology) basis of, 21
|
Dinah,
65, 86 (see Shechem)
‘Disengagement’: in the study of religion, 1-3;
beyond skepticism about, 4ff.; in inter-religious dialogue, 21
Divine
Logos, 148, 169
Dodd,
O.H: on ‘law’ of Christ, 78-81
Dualism: in Paul, 111;
in the Apostolic Fathers, 112-13; in Augustine, 113-15
E
Eastern Christianity,
Churches, 84, 99-101, 102
Edessa,
Church of, 83
Edom,
Edomites, 38, 40, 88
Egypt,
Egyptians, 24, 25, 29-31, 38-40, 65
Eckhard,
102, 103
Elephantine,
40
Erasmus,
153
Esau
and Jacob, 147
Ethics: interiorization
of 46-8; as function of the good will, 47; as radical self-transformation,
48ff; Jesus’, of conscience, 50; see Ethics of Jesus
Ethics of Jesus: the
first commandment in the, 48-54; and the state, 60ff; and society, 61ff; the
Jewish sabbath and, 62-5; in the realm of the family, 65ff; set against
Jewish Law on divorce, 66-9; and filial obligations to parents, 69-70; in the
realm of the personal, 70ff; as against the Jewish ethic of consequences 72ff;
and concept of God`s Kingdom, 75-7; and Christian legalism, 77-81; the Sufi
parallel to, 91ff; the Christian transvaluation of, 110ff; return to, 218-220
Euphrates,
37, 39
Eusebius,
83
Evaluation:
the need for in
comparative religion, 3ff, 7ff.;
|
--pg226--
the six principles of, 14-19;
applying in inter-religious
dialogue, 19, 21
Eve,
140, 142, 145
Exile,
the Jewish; 23, 28-30, 38-9,
66-7, 88, 140ff.
Exodus,
25, 29, 65
Ezra, 28, 30, 32-5,
40-1, 46, 49, 63, 66-7, 71,77, 86-88, 142, 162, 181
F
Fall,
the: 12, 138; in Paul, 110-12;
in the Apostolic Fathers, 112-13;
in Augustine, 113-14; in the
Reformation, 116-17; in
Brunner, 120-1; in Barth, 122ff,
132; in Tillich, l25ff; Jewish
idea of 140-2; its Christian
transvaluation, 142-3
Fallen
Angels, the story of 141
Farid
al-Din al-Attar, 96, 103, 104
Fascism,
see Nazism
Fertile
Crescent, 24
Finalistic
determinism, 12
Formulary
of Concord, 152-3, 172
Fragments
of Papias, 169
G
Gelasius,
84
Genghis
Khan, 201
Gentiles:
See Goy, goyism
Germany,
Evangelical Church in,
National Socialism in; see Nazism
Gethsemane,
138
al-Ghifari,
Abu Dharr, 96
Gnostic,
Gnosticism, 96, 138, 139,
18,
167, 175
Gog,
Magog, 63
Gospel: 9, 11, 35, 58,
59, 60, 61, 63, 63, 82-3, 105, 133; concept of sin in the, 143ff, 167, 173, 175,
182, 192, 203, 212; ‘social
gospel`, 54, 178, 184-6; (Barth)
the state has no, 189
|
Goy, goyim: 26, 28-9, 31-2,
46,
66, 178; see Barbarian
Greece,
Greek, 26, 37, 43, 79, 111,
127, 129, 130, 134, 145, 167
Gregory
of Nyssa, 112, 135, 148
Gregory
VII, 37
H
Hagar,
66
Halachah,
71, 88
Al-Hallaj,
Mansur Husayn b., 94, 97, 104
Hamath,
38
Hasmoneans,
35
Hatim
al-Asamm, 106
Hebrew ethic: as Hebrew
racism, 23-6; the idea of the fall in, 140-2; transvalued by Christianity,
142-3
Hebrews,
see Jews
Heidelberg
Catechism, 198
Heilsgeschichte see
‘Salvation history'
Hellenes, Hellenic, 24,
36, 37, 43, 83,110-13,114,1l5,116,120, 128, 144-8, 174, 175, 179
Herodias,
68
Hilkiah,
41
Hillel,
67-9
History of religions: as
not merely academic, 3; evaluation needed in, 3ff; theoretical principles of 4-7,
inseparable from religious engagement, 8ff; critique of modern examples of
8-13
Hitler,
Adolph, 132, 198
Hobbes
(Leviathan), 190, 195, 214
Hocking,
W.E., 11
Holy
Ghost, 111, 160, 198
Holy
Spirit, 76, 83, 85, 146, 171, 213
Horeb,
65
Hughes,
T., 216
Hullin,
63
Hippolylus,
133
I
Ibn
Hisham, 173, 177
|
--pg227--
Ibn
al-Adham, Ibrahim, 104
Ibn
al-Farid, 103
Ibn
al-‘Arabi, Muhyi al-Din b., 97, 104, 106
Image of God (imago
dei): as essence of man-in-nature, 110ff; as something acquired, 11-12;
as a Hellenic and humanist notion, 112; rejection of humanist notion, 113-15;
as lost in the Fall, 11311; as acquisition through faith (Augustine), 113-14;
Luther`s notion of, 116-17; Calvin’s, 117; Kierkegaard‘s, 117-8; Brunner`s,
118-21; Barth`s, 121-4; Tillich`s, 124-7; Old Testament theory of, 128; in
Aquinas, 130-1
India,
religions of, 12
Industrialization,
Christian response to: I83ff.
Innocent
III, 37
Irrationalism: implied by
Augustine’s anthropology, 115, 170; in recent Christian thought, 117-28;
Abelard’s defence against, 175; in the Christian theory of salvation, 193-5;
Karl Barth’s, as ultimate denial of societism and ethics, 196ff; split consciousness
of Western man, 200-02
‘Isa,
Son of Mary, 23
Isaac,
76, 88
Isaiah, 28, 30, 32, 32,
38-9, 40, 63, 75, 88, 131, 144, 158
Islam: missionary-academic
study of, 9-10; as not the bias of this study, 19; as relevant to broad ethos
of this study, 20-1; rationalism of, 20; influence of on doctrine of the
nature of man in Middle Ages, 115; Adam and the Fall in, contrasted with Christianity,
142-3; redemption in, contrasted with Christianity,
|
157-61; societist ethic of, added lo ethic of Jesus,
180ff.
Islamic Law (Shari’ah),
Sufi response to, 98-102; as distinct from haqiqah (essential truth),
105ff.; distinguished from utilitarian ethic of consequences, 181
Isocrates,
37
Israel, 23, 28, 29, 32,
36, 38-9, 46, 48, 54, 57, 59, 61-3, 64, 66, 71-2, 75-7, 78, 81-3, 86, 88, 132,
162, 213
Italy,
39, 201
J
Jacobi 39, 58, 63, 76,
88, 147; and Shechemites, 29, 65-7, 86
Jahweh, 31, 32, 33, 63,
65, 66, 69, 70, 71, 75, 88, 92, 131, 132,141
James,
82-4, 111, 120
Jeremiah,
28, 39, 40, 75, 78, 88, 132, 158
Jerusalem, 28, 31-2, 33,
40, 41, 66, 83, 167, 205
Jesus: deepest ethical
vision of, 21; Jewish background of the ethic of, 23ff; ethical breakthrough
of, 43ff; and the final disposition of the Law, 48-50; self-transformation as
taught by, 51-2; dialectic of the ethics of, 57ff; and the Sufi parallel,
91ff; his love of God as basis for ethics, 92-6; his idea of sin, 143; return
to pristine faith of, 218-21
Jewish (Hebrew) ethic:
as background to the ethic of Jesus, 23ff.; Jesus’ reaction to, 43ff;
disposition of the Law of, 48-50; the relation of Paul’s conception of sin
to, 144-6; see Legalism and Sabbath
Jewish
War (of 65-70), 185
Jews, Hebrews: 23-9, 37,
39, 41, 43-5, 46, 65, 66, 84, 128, 132; and the Law, 30-6; the Prophet Muhammad`s
experience with, 36
|
--pg228--
Jezebel,
86
Joel,
75, 88
John,
Apocalypse of, 83-4
John
the Baptist, 81, 185
John
the Divine, 82
Joiachim,
32
Joseph,
86, 147
Josephus,
30, 37, 41, 86, 97
Josiah,
41, 86, 87
Joshua,
141
Judah,
24, 28, 30-33, 41, 59, 66, 82, 140, 141
Judaism: 20, 29, 40,
78-9, 88, 162, 204; and the Law after Ezra, 33-4, 41; and the Sabbath, 62ff; and
the concept of Messiah, 77ff; and the concept of the Fall, 140ff.
Julian
of Eclanum, 149ff, 151, 171
K
Kierkegaard, Soren,
117-20, 128, 136, 154, 156, 196
Kingdom of God:
allegorical interpretation of Old Testament concept of, 38-9; Jesus’ preaching
of, 59, 75-77, 79, 34, 88; as man’s reward, 112; Jewish concept of, and
Jesus’ reform thereof, 116-18; as the Church, 183-6; as both Church and society,
186-9; as of only this world, 200, 202-6
Kingsley,
C., 212
Kraemer,
Hendrik, 10, 11-13, 22, 203
L
‘Law’
of Christ, 44-6, 77-81, 82; see Legalism
Legalism; Jewish, as
matrix of racial separateness, 30ff.; nature and development of Jewish, 30-6;
Jesus' critique of, 43ff.; repudiation of, by interiorization of ethics, 44ff.;
ecclesiastical, 78; Matthew’s, and Jesus’ ethic, 53-4, 56, 178; dialectic of Jesus
with Jewish, 57ff.; in politics,
|
60-1; in social relations, 61-5; in the realm of the
family, 61-5; Christian, and the ethic of Jesus 77-81; Islamic, and responses
to, 98-101, 105-8
Levites,
40, 66
Lover and Beloved,
religious concepts of: 9,2-3, 164-5
Ludlow,
J .M.F., 212
Luke, 43, 47, 51-2,
54-5, 57-62, 64, 73, 74-6, 81-3, 85, 88, 110, 143, 174, 184, 194, 212
Luther, Martin, 116-7,
134, 135, 136, 152-4, 195, 201
Lutheran
Church, 152, 172
M
Maimonides,
63, 86
Malachi,
32, 67, 88
Mammon,
74
Manicheanism,
126-7, 140, 168
Marcion,
83, 84, 85, 133
Mark, 46, 49, 52, 54-62,
64, 70, 73-5, 82, 86, 88, 143, 174, 184, 185, 212
Marriage and divorce of
the Hebrews, 65-7, 86
Martyr,
Justin, 175
Martyrdom of Polycarp, 169
Mary,
23, 67
Matthew, 36, 47, 49,
51-64, 67-70, 73-6, 78, 82, 85-8, 119, 143, 174, 178, 184-5, 194, 204-5, 212
Maurice,
F.D., 212, 217
Maximilla,
85
Melito,
129
Mesopotamia,
Church of, 83
Midianites,
65
Midrashim,
53
Millennarianism,
196, 210
Mission,
missionary, 2, 8, 10, 11, 20
Mithraism,
140
Moab,
Moabites, 38, 40
Modern Christian
thought: irrationalist confusion of, on the nature of man, 117-28; Church
|
--pg
129--
and society as Kingdom of God in, 186ff.; theology
of the future in, 20011; societism in, 186-211; representation of the faith
in, 219-20
Montanus,
83, 85
Moses, 6, 26, 37, 40-2,
58, 65, 63, 70, 94, 99, 144, 147, 157-8, 168
Mount
Gerizim, 40
Muhammad,
the Prophet, 36, 92, 96-8, 157-8, 181-2, 211
al-Muhasibi,
Harith b. Asad, 103, 106-7
Muratori,
83
Muslim(s),
see Islam
N
Nabal,
the Carmelite, 129
National
Socialism , see Nazism
Nature of man: what is
the, 110ff, above the law and intrinsically valuable, 110; man’s cosmic status,
110-11; conceived as humanism in Hellenic Christianity, 111-13; in Augustine,
113-15; conversion to Christianity a condition of, 114; Islamic influence on
the scholastic doctrine of the, 115; in the Reformation, 116-17; irrationalism
and confusion of modern Christian thought on the, 117ff.; Kierkegaard on the,
117-18; Brunner on the, 118-22; Barth’s theory of the, 122-5; Tillich’s theory
of the, 125-7; in the Old Testament, 127-8; in Christian ethics, the
necessary fallenness of man, 137.ff; see Sin
Nazism,
36, 132, 134, 197, 198, 199, 201
Neale,
E.V, 212
Nehemiah,
28, 30-33, 4()-1, 46, 66-7, 86, 206
Neill,
Bishop Stephen, 8-10, 11, 13, 22
New
Reich, the; see Nazism
|
New Testament, 27, 38, 59, 78, 90, 118, 120, 134,
136, 145, 155, 162, 168, 173, 176, 216; formation and history of the, 82-5
Nicene
Council, 127, 166, 220
Niebuhr, Reinhold, 118,
130, 134-5, 136, 155-6, 202, 206-11, 215, 216
Nietzsche,
205, 215, 217
Noah,
26, 142
O
Old Testament, 26, 27,
28, 40-1, 78-9, 82, 88, 111, 120, 128-9, 131, 161-2, 173
Origen,
83, 147-8, 161
Original
sin, see Shirk, Sin
Owen,
Robert, 182-3
P
Palestine,
31, 43, 65, 141, 179, 205
Paul, 78-9, 82-4, 85, 89,
92, 93, 109,110-12, 114, 116,117, 120, 128, 132, 135, 142, 144-6, 147, 150,
151, 159, 167-8, 174-5, 177, 195, 204, 205
Pelagius, Pelagianism,
127, 135, 148-9,151,152,171,172,177
Persia,
Persians, 24, 31, 39, 40, 43, 101, 132, 167
Peter: 74, 85, 147;
Epistles of: 82-4; Apocalypse of, 83-4
Pharisees: legalism of,
33-6, 41-5; and adulteress, 50; and righteousness, 59; and Caesar‘s due,
60ff.; and the Sabbath, 64ff., and law of divorce, 68ff.; and outward
observance, 71ff.; and washing hands, 73; and concept of the Kingdom, 75; and
legalistic snares, 88, 89, 164
Philistines,
38, 88
Philo,
37, 42, 77, 87, 89, 148, 169, 177
Plato,
37, 112, 133, 148, 188
Plotinus,
54, 148
Plutarch,
|
--pg130--
Pontius
Pilate, 189
Priscilla,
85
Progressivism,
American, 205-6
Prometheus,
134
Prophets, the: 28, 29,
34, 53, 56, 67, 69, 72, 75, 76, 86, 96, 110, 142, 157, 158, 165, 173
Protestantism,
Protestants, 27, 78, 117, 124, 125, 134, 154, 214, 219
Psalmist,
141
Q
al-Qushayri,
Abu al-Qasim, 108
R
Rab
Judah, 72
Rabbah
ben Bar Hana, 71
Rabi‘ah
al ‘Adawiyyah, 94,96, 103, 104
Racism: analysis of
Hebrew, 23-6; apologies for in Scriptural interpretation, 26-9, 36-40; Jewish,
in Exilic and post-Exilic times, 30-3; and legalism, 33-6; uniqueness of
Jewish, 36-7; and society, 61-5; and marriage and divorce, 65-9
Redemption by a savior,
doctrine of: as constitutive of Christianity, 157; differentiated from
redemption in Islam, 157-61; differentiated from Old Testament concept,
162-3; concept of expiation in, 163ff; its didactic aspect and value, 163-4; ‘transitiveness’
of value, 165; as salvation, personal contrasted with societal, 179;
Christian quest for societal dimension to, 182ff.
Reformation: and new
attitude to Scripture, 27; rejection of humanism in, 116-17, 118; 127-8, 134;
and doctrine of sin in, 152-4; and institution of authority of Scripture,
197, 217; call for a new, 219-20
Resh
La Kish, 71
|
Rome: the Empire, 61, 202; the city, 83, 144; seat
of Church authority, 83-4, 116, 144, 151,
201, 219
Ross,
Edward, 105
S
Sabbath, Shahbath: 35,
86, 205; as spearhead of Jewish legalism, 62ff; Jesus’ attack on, 64ff.
Sabeans,
39
Sadducees,
33-5, 41
Salvation:
see Redemption
Salvation-history (Heilsgeschichte),
9, 22, 27-9
Samaria,
Samaritans, 31, 32, 40, 42, 59, 82
Sanballat,
32
Sanhedrin,
167, 202
Sargon
II, 40
Samn,
64, 116, 117, 118, 143, 145
Saul:
King, 64; Paul, 167
Savior,
doctrine of: see Redemption
Savonarola,
201
Scripture: 2; literal
belief in, 27; Church as guardian of, 27; publication and popularization of, 27,
37-8; allegorical interpretation of Hebrew, 26ff.; codification of, by Ezra,
33ff., 40-1
Secular-religious
controversy: and Jesus, 60-1; rejection of the category by Reinhold Niebuhr, 206ff.
Sermon on the Mount, 68,
78, 81, 206, 208, 215
Shaftesbury,
Lord, 207, 208
Shammai,
67, 69
Shaqiq
of Balkh, 106
Shari‘ah:
see Islamic Law
Shaykh,
Sufi concept of: 92, 100
Shechem,
Shechemites, 29, 30, 40, 65-6, 86
Sheshbazzar,
31
Shiloh,
40
|
--pg131--
Shirk (association of others with God): nature of Islamic
notion of, 92ff.; equivalence with the Christian concept of sin, 95
Sicily,
Muslim learning in, 115
Simeon,
81
Sin, doctrine of: its
centrality in Christian belief and ethics, 137-40; its implications of dualism,
139-40; Jewish background of 141-2; Christian transvaluation of, 143ff.; in
the Gospels, 143-4; in Paul, 144-6; in the Apostolic Fathers, 146-7; before
Augustine, 147-8; in Augustine, 148-52; in the Reformation, 152-3; in recent Christian
thought, 153-7; palliation of, through quest for a societist ethic, 182ff.;
as governing principle of Christian tradition, 218ff.
Societism:
differentiated from personalism, 179; differentiated from societism in Islam,
179-80; as equated with the Kingdom of God as the Church, 183-6; as equated
with the Kingdom of God as both the Church and society (William Temple),
186-9, denial of (Barth), 189-99; as equated with the Kingdom of God as this-world,
199-206, a-societism of Reinhold Niebuhr, 206-11
Socrates,
209
Spain,
Muslim learning in, 103, 115
Stoics,
111
Strigel,
Victorinus, 152
Struker,
129, 136
Sufi, Sufism;
parallelism with the ethics of Jesus, 91ff., 103ff.; nature of theology of,
91-2; the love of God in, and Jesus’ first commandment, 94ff.; the concept of
sin in, 95; non-historical explanation of parallel with Jesus,
|
97-101, 105; historical explanation, 10111;
arabization as key to explanation, 102, 105-8
Sunnah,
106
Sunni
Islam, 98
al-Suyuti,Jalal
al-Din, 173
Synod
of Oxford, 38
Syrians,
88
T
Tal
Aviv (Babylonia), 30
Tatian,
82
Tamar,
72 ,
Temple,
Bishop William, 155, 182, 186-9, 217
Theology: suspension of
dogmatic, to focus on ethical questions, 20-1; new Christian, of the future,
219ff.
Tillich,
Paul, 118, 125-7, 128, 135, 136, 155-6
al-Tirmidhi,
105
Tosafoth,
86
Tosimus,
151
Transcendence: of the
Divine Being, 18, 101, 104, 132; of the self to the world in societist ethic,
182
U
‘Ulama, 107-8
Union, unity: concepts
in Christian and Islamic mysticism, 91ff.
Universal brotherhood:
Jesus' case for, 46; and repudiation of Jewish ethic, 58ff.; and Hebrew
marriage and divorce law, 65-9; destroyed by Augustine, 113-14
V
Valentinus,
85
Values in comparative
religion; the need for, 7ff.; six principles, 14-19
|
--pg232--
W
West (division of
Christianity): 83-5; nihilism of modern temper in, 118
West (cultural category):
old attitudes in, in comparative studies of religion, 2, 8; consequences
thereof, 8; failure to understand poetical terms of Scripture, 132-3; the
split consciousness of, 200-02
|
Williams,
Norman P., 167, 168, 169, 171-2, 177
X
Xavier,
Francis, 103
Z
Zacchaeus,
81-2, 178
Zarathustra,
177, 206
Zimri,
72 ,
Zionism
in Exilic times, 30
Zoroastrianism,
43, 140, 167, 176
|
--pg233--
INDEX OF AUTHORS AND TITLES*
A
Abailard 's Ethics
(Abélard), 175, 176
Abélard,
P., 175
Against Heresies
(lrenaeus), 82, 89
Against Praxeas (Tertullian),
113
Against the Stream (Barth), 189-93, 197, 198, 199, 213-15, 216
Against Two Letters
of the Pelagians (Augustine), 171
Agape and Eros (Nygren), 128-9,
136
Albright,
W.F., 33, 36, 41
Also Sprach Zarathustra (Nietzche;
see Kaufman), 206, 21 7
Amor Dei (Augustine),
150-1, 176
Amram,
87
Anabasis (Xenophon), 37
Ancient History
(Herodotus), 39
Antichrist, The,
(Nietzsche), 216
Antiquities of the
Jews (Josephus), 30, 39, 41, 42,
86, 87
Ape and Essence (Huxley),
133
‘Apology to the Confession
of Augsburg’ (Luther), 153
Apostolic
Fathers, The (Lake), 85, 89, 169
|
Apostolic Preaching
and Its Development, The (Dodd),
204, 212-13, 217
Aquinas,
Thomas, 115, 130-1
Arberry,
A.J,, 103, 105, 106-8, 109
Aristotle,
111
Arnold,
T., 92, 109
Atonement, The (Dale), 174,
176
Atonement in
Literature and Life (Dinsmore),
174, 176
Augustine,
113-15, 130, 148-51, 170-2
B
Babylonian Talmud
The, (Epstein) 63, 72, 87, 89
Baillie,
D.M., 156-7, 167, 212
Barnabas, Epistle of, 112,
169
Barth, Karl, 119, 122-4,
131, 132, 154, 189-99, 204. 213-15
Basic Christian Ethics
(Ramsey), 53, 56, 63
Being and Time (Heidegger),
134
Beginning of the
Promise, The (Frost; see
al-Faruqi), 82, 87
Belkin,
S., 88
Bethune-Baker,
J.F., 175
Bible Doctrine of Man, The (Laidlaw),
130, I36
Bible Doctrine of Man,
The (Smith, C. Ryder), 129, 130, 136
|
*Numbers
in italic alter a title entry indicate the page on which publication details,
when available, are given.—Ed.
--pg234--
Bible History Digest, 39,
42
Book of Certainty, The
(Siraj-Ed-Din), 98, 109
Box,
G.H., 41
Bretall,
R,W., 125
Briggs,
Charles A., 167
Bright,
John, 40, 42, 75, 89
Brothers Karamazov, The (Dostoievsky),
202
Brown,
W. Adam, 174
Brunner,
Emil, 118, 122, 129, 131, 154
Buber,
Martin, 29
Bultmann,
Rudolph, 167
Burkitt,
F. Crawford, 77
Bushnell,
Horace, 165
Buttenwieser,
Moses, 167
C
Cairns,
David, 124, 130, 133
Call of the Minaret
(Cragg), 22
Calvin,
117, 130, 153, 172, 195
Campbell,
McLeod, 174
Canadian Journal of Theology, The, 215
Cave,
Sydney, 133
Cayré,
F., 175
Charles,
K1-1., 204
Charles,
KH., 87
Christ and Culture (H.R. Niebuhr), 154, 177, 190
‘Christian
Church’ (Oman), 212
Christian Doctrine of
Man, The (Robinson), 129, 136
Christian Estimate of
Man, The (Cave), 133, 135
Christian Ethics
(Harkness), 172, 1 76
Christian Faith and
Other Faiths. The Christian Dialogue with Other Religions (Neill), 8-9, 22
Christian Life. The
(Barth), 195, 216
Christian Outlook (al-Faruqi),
82, 89
|
Christianity and the
Religions of the World
(Schweitzer), 11-13, 22
Christianity and the Social
Order (Temple), 182, 186-8, 217
`Christliches
Verstandnis des Islam’ (Fazlur-Rahman and al-Faruqi), 22
Christus und die Zeit
(Cullman), 204, 216
Church and the Age, The
(Inge), 212, 216
Church and the Political
Problem of Our Day, The (Barth), 193, 197, 198,199, 216
Church Dogmatics
(Barth), 119, 122-4,131,132-3,135, 155, 193, 194, 216
City of God, The
(Augustine), 171
1 Clement, 112, 147, 168,
169
2 Clement, 129, 169
Clement
of Alexandria, 212
Clement
of Rome, 112, 129, 147, 168, 169
Commentary on Romans
(Barth), 204,216
Cross,
F.L., 124-5, 132, 133-4, 135, 171
Concept of Dread, The (Kierkegaard),
136
Confessions (Augustine), 113,
149, 151
Contra Julianum
(Augustine), 144, 171
Cragg,
Kenneth, 422, 98, 216
Critical and Exegetical Commentary on the Book of Psalms, A (Briggs), 167, 176
Critical and
Exegetical Commentary on the Epistle to the Romans, A (Sanday and Headlam), 168, 177
Critical History of
the Doctrine of A Future Life in lsrael, in
|
--pg135--
Judaism. and in
Christianity, A (Charles, K.H.),
204, 216
Cullman,
Oscar, 204
D
Dale,
R.W, 174
De Anima (Aristotle), 111
De Anima (Gregory of
Nyssa), 148
De Diversis
Quaestionibus ad Simplicianum
(Augustine), 148, 170-1
De Dono Perseverantiae (Augustine),170
De Genesi ad Litteram (Augustine),
171
De Genesi ad Manichaeos
(Augustine), 171
De Isis et Osiris
(Plutarch), 167
De Praedestinatione
Sanctorum (Augustine), 170
De Principiis (Origen), 169
De Servo Arbitrio (Calvin),
172
De Spectaculis
(Tertullian), 148, 170, 177
Decline and Fall of
the Roman Empire (Gibbon), 170
Diatesseron, The, 82-4
Dictionary of the Bible, The,
87
Didache, The, 82-4
Dinsmore,
Charles A., 174
Diognetus, Epistle to, 112,
129, 169
Discourses (Epictetus), 111
‘Dissolution
of vows and the problem of anti-social oaths in the Gospels’ (Belkin), 88, 89
Divinity School News,
The (University of Chicago; see Warner),
206, 217
Doctrine of the Atonement, The
(Mozley), 174
Doctrine of the Last Things, Jewish and Christian, The (Oesterley), 204, 217
Doctrine of
Redemption, The (Knudson), 173,
174, 177
|
Dogmatics. The
Christian Doctrine of Creation and Redemption (Brunner), 155, 176
Dogme de la Redemption, Le. Essai d ` Etude Historique, (Riviére), 175
Dodd,
C.H., 111, 204
Dodd,
O.H, 78-81
Dostoievsky,
F., 202
Duchesne-Guillemin,
J., 167
E
Eddy,
Mary Baker, 167
Eichrodt,
W., 129
Eliade,
Mircea, 5, 8, 22
Enchiridion, The
(Augustine), 171, 172
Encyclopedia Judaica (Kaminka),
41
Encyclopaedia of
Religion and Ethics (ERE), 152,
172, 174, 212
Encyclopaedia of
Religious Knowledge (Schaff-Herzog),
40
Enoch, Book of, 142
Ephesians, Epistle to the (Ignatius),
85
Epictetus,
111
Epiphanius,
83
Epitome Theologiae
Christianae (Abélard; see Gilson),
175, 176
Epstein,
I., 72, 87, 88, 89
Eschatologische
Denken der Gegenwart, Das (Holmstrom),
204, 216
Esdras, Book of, 142
Essai sur les
origines du Iexique technique de Ia mystique musulmane (Massignon), 98, 109
Evangelium Matthai,
Das (Wellhausen), 178, 217
‘Expiation`
(Brown, W.A), 174
Expositions of Thirteen Epistles of St Paul (Pelagius; see Sauter), 177
|
--pg236--
F
Farid
al-Din al Attar, 95, 96, 103, 104
al-Faruqi, Isma‘il R.
al-, 8, 22, 82, 89, 132, 167, 215
Fathers of the Church, The (Schopp),
169, 177
Fear and Trembling (Kierkegaard),
136
Finkelstein,
Louis, 41
Formulary of Concord
of the Lutheran Church, 152, 172
Fragments of Papias, 82-4,
169
Franks,
R.S., 245
Freud,
Sigmund, 29
From the Stone Age to Christianity
(Albright), 36, 41, 42
Frost,
Stanley Brice, 82, 89
Fullness
of Time, The (Marsh), 204, 217
G
Geschichte der
Altchristlichen Literatur (Harnack),
176
Geschichtlichen
Bucher des Alten Testaments, Die
(Graf), 40-1
Gibb,
H.A.R., 99-100, 102-3, 109
Gibbon,
E., 170, 176
Gilson,
Etienne, 175
God Was in Christ. An
Essay on Incarnation and Atonement (Baillie),
167, 176, 212
God 's Image in Man (Orr), 130,
136
Godsdienst van Israel, De (Kuenen),
41
Gospel and Law (Dodd), 134
Gospel of Suffering
and the Lilies of the Held The (Kierkegaard),
117, 136
Gottesbenbildlichkeit
des Menschen in der urchristlichen Literatur der erzten zweiJahrhunderte, Die
|
(Struker), 129, 136
Gould,
E.P., 87
Graf,
K.H., 40-1
Greenstone,
Julius H., 63, 86
Gregory
of Nyssa, 112, 135, 148
Griesbach,
82
Guillaume,
Alfred, 92, 109, 174
H
Haggadah, 63
Harkness,
G.E., 172
Harnack,
Adolph, 149, 169, 171, 175
Hastings,
J., 87 3
Hastings Dictionary of the Bible, 183
Headlam,
A.C., 168
He That Cometh (Mowinckel), 75, 89, 204, 216
Hebrew Marriage: A
Sociological Story (Mace), 66, 89
Heidegger,
Martin, 134
‘Heresy of Joy’ (Warner),
206, 217
Herford,
R. Travers, 30, 41, 71
Herodotus,
39
Hexateuch,
141
Hilyat al-Awliya’ (Isfahani),
106
History and the
Gospel (Dodd), 204, 212-13, 216
History of Christian
Philosophy in the Middle Ages
(Gilson), 175, 176
History of the
Doctrine and the Work of Christ, The
(Franks), 174
History of Dogma (Harnack),
149, 171, 176
History of Israel, A
(Bright), 40, 42, 86
History of Religions, The Essays in Methodology (Eliade and Kitagawa), 5, 22
Holmstrom,
F., 204
|
--pg237--
Holzmann,
178
Homilies (Clement of Rome),
1 12
Horton,
W.M, 125
Hussayn,
M. Kamil, 29
Huxley,
Aldous, 133
I
Ibn
al-‘Arabi Muhyi al-Din, 97, 104
Ibn
al-Farid, 103
Ibn
Hisham, 173
Ideas of the Fall and
of Original Sin, The. An Historical and Critical Study (Williams, N.P.) 168,169, 171, I77
Idea of Atonement in
Christian Theology, The (Rashdall), 174, 177
Ignatius,
85, 168-9
Image of God in Man, The
(Cairns), 124, 130, 133, 135
Inge,
W.R, 212
Institutes of the
Christian Religion (Calvin), 117,
130, 153 , 195
Internationale
Zeitschrift Erziehungswissenschaft (Krieck),
36, 42
Interpretation of Christian
Ethics, An (Niebuhr, Reinhold), 207,
209, 217
Interpreter’s Bible, The,
87, 89, 178
Introduction to the Early History
of Christian
Doctrine, An (Bethune-Baker), 175,
176
lrenaeus,
82, 89, 112-13
al-Isfahani,
Abu Nu‘aym, 106
Islam in Modern
History (Smith, W.C. ), 216, 217
Isocrates,
37
Israel (Pedersen), 87, 89
Israel and Palestine:
The History of an Idea (Buber), 58,
70
al-ltqan
fi ‘Ulum al-Qur’an (Suyuti), 173
|
J
Jaeger,
Werner, 37, 42, 111
James,
William, 170
Jami,
104
Jessop,
T.E. 178-9
Jewish and Christian
Apocalypses (Burkitt), 77, 89
Jewish Law of Divorce According to Bible and Talmud (Amram), 87
Jewish Quarterly Review
(Lauterbach), 71
Jewish War, The (Josephus),
37, 42
Josephus,
Flavius, 37, 41, 42, 86
Journal of Bible and
Religion (al-Faruqi), 167, 176
Journal of Biblical Literature,
88, 89
Jubilees, Book of, 142
Judaism in the First
Centuries of the Christian Era
(Moore), 134, 41, 42
Jude,
82-4
al-Junayd,
Abu al-Qasim b. Muhammad, 104
K
Kairos: Zeitschrift
fur Religionswissenschaft und Thealogie (Fazlur-Rahman and al-Faruqi), 22
Kaminka,
A., 41
Kaufman
Walther, 206
Kautsch,
E., 40
Kegley,
C.W., 125
Khayyam,
‘Umar, 97, 104
Kierkegaard, Soren,
117-18, 120, 136, 154, 156, 196
Kingdom
of God, The (Bright), 75, 89
Kitab al-Lamah (al-Sarraj),
104
Kitagawa,
J.M., 5, 8, 22
Kittel,
R., 111, 128-9
Klausner,
Joseph, 57, 75, 77, 81, 89
Knudson,
A.C., 173, 174, 212
|
--pg238--
Kraemer,
Hendrik, 10-1 1, 203
Kramers,
J., 108, 109
Krieck,
Ernst, 36, 42
Kuenen,
Abraham, 41
L
Laidlaw,
J., 130
Lake,
Kirsopp, 85, 89, 169
Lauterbach,
41
Legacy of Islam, The (Arnold and Guillaume), 102, 104
Lehmann,
E., 128
Levy,
Reuben, 216
Lidgett,
246
Life of Muhammad, The (lbn Hisham), 173, 177
Luther,
Martin, 116-117
Luther’s Works, 116-17, 136
M
Mace,
David R., 66, 87, 89
Maimonides (Musa ibn
Maymun or Moses ben Maimon), 63, 86 (see Greenstone)
Major,
C., 53, 56
Man in Revolt (Brunner), 118-22, 129, 131, 135
Manson,
T.W,, 50, 53, 54, 55, 56
Mantiq al-Tayr (Farid
al-Din al‘Attar), 95, 104
Maritain,
Jacques, 154, 172
‘Marriage:
Semitic’ (Hastings), 87
Marsh,
J., 204
Martyrdom of Polycarp, 169
Massignon,
Louis, 98, 102, 109
Maurice to Temple, A
Century of the Social Movement in the Church of England (Reckitt),
212, 217
McLelland,
Joseph C. 202-06
Meaning of Paul for
Today, The (Dodd, C.H.), 111,135
Messianic Idea in
Israel, The (Klausner), 57, 75, 77,
81, 89
Mishnah,
34, 53, 63, 71, 86
|
Mission and Message
of Jesus, The (Major, Manson, and Wright),
53, 56
Mohammedanism (Gibb), 99-100, 102-03, 109
Montgomery,
J.A., 40
Moore,
G.F., 34, 41
Moral Man and Immoral
Society (Niebuhr, Reinhold),
207-09, 215, 217
Moses (Buber), 29, 42
Moses and Monotheism
(Freud), 29, 42
Mould,
E.W.K., 39
Moulton,
J.H., 167
Moulton,
Warren, J., 39
Mowinckel,
S., 75, 89, 204
Mozley,
J.K., 174
Mubarak
Zaki, 147, 103, 105
al-Muhasibi,
Harith b. Asad, 106-08
Muslim World, The (Cragg;
see Hussayn), 42
Mutanawwi 'at (Hussayn),
29, 42
Mystery of the
Kingdom of God, The (Schweitzer),
204, 217
‘Mysticism` (Nicholson),
102, 109
Mysticism of Paul,
the Apostle, The (Schweitzer), 103,
109
Mysticism (Underhill), 103
N
Nafahat
al-Uns (Jami), 147, 149
Natur und Gnade or
Nature and Grace (Brunner), 131
Natural Theology (Barth),
131
Nature and Destiny of
Man, The (Niebuhr, Reinhold), 130,
134, 136, 156, 207
Nature, Man and God
(Temple), 197, 217
Nature of the
Atonement in Relation to Remission of Sins and Eternal Life (Campbell), 174, 176
Neill,
Bishop Stephen, 8-9, 22
‘New
Barth, The’ (Brunner), 131
|
--pg239--
New Testament
Theology (Holzmann), 178, 216
Newbigin,
Leslie, 137-8
Nicholson,
R.A., 102, 103
Niebuhr,
H. Richard, 154, 190
Niebuhr, Reinhold, 130,
156, 206-10, 215, 216
Nietzsche,
Friedrich, 206, 216
Noble Essences (Sitwell),
133
Nygren,
Anders, 128-9
O
Oesterley,
W,O.E., 204
Oman,
John, 212
On Arabism. ‘Urubah
and Religion (al-Faruqi), 132, 135
On Baptism (Tertullian),
148
On Faith (Augustine), 150
On Heresy (Epiphanius), 125
On the Life of Moses
(Philo), 37, 42
On the Making of Man (Gregory of Nyssa), 112, 135
On Man’s Perfection
in Righteousness (Augustine), 171
On Marriage and
Concupiscence (Augustine), 171
On the Merits and
Remission of Sins (Augustine), 171
On the Morals of the
Catholic Church (Augustine), 114
On Original Sin
(Augustine), 171
On the Proceedings of
Pelagius (Augustine), 172
On Rebuke and Grace (Augustine),
171
‘On
Rewards and Punishments’ (Philo), 89
‘On the significance of
Niebuhr’s ideas of society’ (al-Faruqi), 215,216
On the Trinity (Augustine),
113, 115, 130
Origen,
169
Orr,
James, 130
|
Other Six Days: Man
and the Things Ile Calls His Own, The (McLelland),
202-06, 217
Out of My Life and
Thought (Schweitzer), 215, 217
Outlines of the
History of Dogma (Harnack), 175,
I76
Oxford Dictionary of the
Christian Church, The (Cross),
124-5, 132, 133-4, 135, 171
P
Paideia: The Ideals
of Greek Culture (Jaeger), 37, 42,
111
Panegyrieus (lsocrates), 37
Patrologie et
Histoire de la Théolagie (Cayré),
175, I76
Pedersen,
Johannes, 87
Pelagius. Exposition
of Thirteen Epistles of St Paul
(Souter), 171, 177
Pentateuch, The (Graf),
40-1
Phaedrus,
240
`Pharisees,
The’ (Box), 41
Pharisees, The. The
Sociological Background of Their Faith (Finkelstein), 41, 42
Pharisees, The (Herford),
34, 41, 42
Philemon,
82
Philo,
37, 42, 77, 87, 89, 148
Philo (Wolfson), 169, I 7 7
Philosophical
Fragments (Kierkegaard), 117, 136
Philosophy of
Civilization, The (Schweitzer),
200, 217
Plato,
133, 148, 188
Platon’s Lehre von
der Wahrheit mit einum Brief uber den Humanismus (Heidegger), 134
Plutarch,
167
Portable Nietzsche, The (Kaufman),
206, 217
Principles of
Christian Ethics, The (Knudson),
173, 177, 212
Psalms, The (Buttenwieser),
167, 176
|
--pg240--
Q
Quest of the
Historical Jesus, The (Schweitzer),
218
al-Qushayri,
Abu al-Qasim, 108
R
Ramsey,
Paul, 53, 56, 63, 90, 118
Rashdall,
Hastings, 174
Readings From the
Mystics of Islam (Smith, M.), 97,
103, 104, 109
‘Recent Developments in
Islam’ (Vatikiotis; see Thayer), 216, 217
Reekitt,
M.B., 212
Recueil de textes
inédits concernant I 'histoire de la mystique aux pays d Islam (Massignon), 105-6, 109
‘Reformed Church of the
New Reich` (Barth), 197, 216
Relevance of
Apocalpytic, The (Rowley), 88, 90
Religion and the Rise
of Capitalism (Tawney), 200, 217
Religion and the
Christian Faith (Kraemer), 10-11,
22
Republic, The (Plato), 133,
188
al-Risalah al-Qushayriyyah (Qushayri),
156
Riviére,
J., 174
Robinson,
Wheeler, 129
Romerbrief (Barth; see Commentary
on Romans)
Rowley,
H.H., 88, 90
Ruba‘iyyat,
The (Khayyam), 97, 104
S
‘Sabbath’
(Greenstone), 63, 86
Samaritans, The. The
Earliest Jewish Sect. Their History, Theology, and Literature, (Montgomery), 40, 142
|
Sandals at the
Mosque: Christian Presence Amid Islam (Cragg),
98, 109, 216
Sanday,
William, 168
al-Sarraj,
Abu Nasr, 1 104
Scheler,
Max, 134
Schopenhauer,
Arthur, 16, 22
Schopp,
L. 169
Schweitzer, Albert,
11-13, 103, 200, 2104, 215, 218
Science and Health (Eddy),
49, 237
Scottish Journal of Theology,
13 1
Knowledge of God and
the Service of God, The (Barth),
131, 135
Shepherd
of Hermas, 84, 129, 146-7
Shorter Encyclopedia
of Islam (Gibb and Kramers), 108,
109
Sickness Unto Death, The (Kierkegaard),
136
Sin and Salvation
(Newbigin), 137-8, 177
Siraj
Ed-Din, Abu Bakr, 48, 104
Sitwell,
Osbert, 133
Skabt i Guds Billede
(Lehmann), 128, 136
Smith,
C. Ryder, 129, 130
Smith,
Margaret, 103, 104, 109
Smith,
Wilfred Cantwell, 18, 36, 46, 47, 109
Social Ethics:
Christian and Natural (Jessup), 248
Social Structure of Islam, The (Levy), 216, 217
Social Teaching of the
Christian Churches, The
(Troeltsch), 210-11, 217
Soliloquies (Augustine),
151, 172
Souter,
Alexander, 90, 171
Spiritual Principle
of the Atonement as a Satisfaction Made to God for the Sins of the World The, (Lidgett), 174, I77
|
--pg241--
Stellung des Menschen
im Kosmos, Die (Scheler), 134, 136
Stromateis (Clement of Alexandria),
212
Struker,
129
Sufi Path of Love,
The (Smith, M,), 103, 104, 109
Sufism: An Account of
the Mystics of Islam (Arberry), 104,
109
Summa Theologica (Aquinas),
115, 130-1
al-Suyuti,
Jalal al-Din, 173
Systematic Theology (Tillich), 125-6, 135, I36, 155-6
T
Ta'iyya (Ibn al-Farid), 173
Tadhkirat
al-Awliya’ (Farid al-Din `Attar), 104
Talmud,
Tarjuman al-Ashwaq (Ibn al-‘Arabi),
97, 104
al-Tasawwuf al-Islami (Mubarak),
105, 109
al-Tasawwuf al-Islami
al- Arabi (Tibawi), 104-5, 109
Tawney,
R.H., 201
Teaching of Jesus,
The (Manson), 50, 51, 53-5, 56
Teaching of the New
Testament on Divorce, The (Charles,
R.H.), 87, 89
Teaching of
Zarathustra, The (Moulton, J.H.),
167, 177
Temple,
Bishop William, 182, 186-7, 188
Tensions in the
Middle East (Thayer), 216, 217
Tertullian,
113, 148, 170
Testimony of His
Previous Writings and Letters (Augustine),
170
Text and Canon of the
New Testament, The (Souter), 83, 90
Thayer,
Philip W., 216
|
Theological Existence Today
(Barth), 197, 216
Theologie des Alten
Testaments (Eichrodt), 129, 135 ,
Theologisches
Worterbuch zum Neuen Testament (Kittel),
111, 128-9, 136
Theology of the Laity, A (Kraemer),
203, 217
Theology of the New
Testament (Bultmann), 237
Theology of Paul
Tillich, The (Kegley and Bretall),
167, I76
Tibawi,
A.L., 104-5
Tillich,
Paul, 192, 244
`Tillich’s Role in
Contemporary Theology’ (Horton), 125, 136
Titus,
82ff.
Troeltsch,
Ernest, 210-11, 217
True Humanism (Maritain),
154, 172, 177
Tyrrel,
George, 216
U
Underhill,
Evelyn, 103
Universal
Jewish Encyclopedia, The, 63, 86, 89
V
Varieties of Religious Experience (James), 170
Vatikiotis,
P.J., 216
Vicarious Sacrifice Grounded in Principles Interpreted by Human Analogies, The
(Bushnell), 165, 176
‘Volkische Erziehung aus
Blut und Boden’ (Krieck), 25, 36, 42
Von
Rad, G., 111, 128-9
W
Warner,
Edward W., 206
Wasaya, (al-Muhasibi) 106-7
Wellhausen,
Julius, 178
Weltbild der Iranier,
Das (Wesendonk), 167, 177
|
--pg242--
Wesendonk,
Otto G., 167
Williams,
Norman P., 168-9, 171
Wisdom of Soloman. Book of the,
142
Wolfson,
Harry A., 169
Word of God and the
Word Man, The (Barth), 195-6, 199, 216
Works (Josephus), 42
Works
(Philo), 42
World as Will and
Idea The, (Schopenhauer), 16, 22
Wright,
W., 53, 56
X
Xenophon,
67
Y
Yad
Ha-hazakah (Maimonides), 63, 86
Z
Zend
Avesta, 167
Zoroastre
(Duchesne-Guillemin), 167, I76
|
--pg243--
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