5,287
edits
Qur'anic Christology: Difference between revisions
→Possible Gnostic Influence
| [checked revision] | [checked revision] |
(→The Virgin Birth: cleaning up language) |
|||
| Line 101: | Line 101: | ||
{{Quote|The second Treatise of the Great Seth: Translated by Roger A. Bullard and Joseph A. Gibbons| But I was not afflicted at all. Those who were there punished me. '''And I did not die in reality but in appearance''', lest I be put to shame by them because these are my kinsfolk ... Yes, they saw me; they punished me. It was another, their father, who drank the gall and the vinegar; it was not I. They struck me with the reed; '''it was another, Simon''' [from Kyrene], who bore the cross on his shoulder. '''I was another upon Whom they placed the crown of thorns.''' But I was rejoicing in the height over all the wealth of the archons and the offspring of their error, of their empty glory. And I was laughing at their ignorance.}} | {{Quote|The second Treatise of the Great Seth: Translated by Roger A. Bullard and Joseph A. Gibbons| But I was not afflicted at all. Those who were there punished me. '''And I did not die in reality but in appearance''', lest I be put to shame by them because these are my kinsfolk ... Yes, they saw me; they punished me. It was another, their father, who drank the gall and the vinegar; it was not I. They struck me with the reed; '''it was another, Simon''' [from Kyrene], who bore the cross on his shoulder. '''I was another upon Whom they placed the crown of thorns.''' But I was rejoicing in the height over all the wealth of the archons and the offspring of their error, of their empty glory. And I was laughing at their ignorance.}} | ||
There are indeed many other gnostic texts which share the idea of [[w:docetism|docetism]] and that Jesus Christ was not crucified at all. In the Nag Hammadi collection alone there are around ten different sources representing the same point of view. Moreover, [[w:Irenaeus|Irenaeus]], an ancient churchfather, | There are indeed many other gnostic texts which share the idea of [[w:docetism|docetism]] and that Jesus Christ was not crucified at all. In the Nag Hammadi collection alone there are around ten different sources representing the same point of view. Moreover, [[w:Irenaeus|Irenaeus]], an ancient churchfather, wrote tracts attempting to refute all these gnostic views as heresy at the end of the second century, thus confirming their early existence. | ||
Interestingly, the greek term "doceo" can be translated with "to seem" or "to appear as" which is also expressed in {{Quran|4|157}}. Therefore, it is indeed very likely, that the author of the Qur'an drew this words from ancient gnostic texts. This, too, struggles to find a comfortable home in Islamic theology. | Interestingly, the greek term "doceo" can be translated with "to seem" or "to appear as" which is also expressed in {{Quran|4|157}}. Therefore, it is indeed very likely, that the author of the Qur'an drew this words from ancient gnostic texts. This, too, struggles to find a comfortable home in Islamic theology. | ||
| Line 117: | Line 115: | ||
{{Quote|{{Quran|5|110}}|...I strengthened thee with the holy spirit, so that thou didst speak to the people in childhood and in maturity. Behold! I taught thee the Book and Wisdom, the Law and the Gospel and behold! thou makest out of clay, as it were, the figure of a bird, by My leave, and thou breathest into it and it becometh a bird by My leave, and thou healest those born blind, and the lepers, by My leave. And behold! thou bringest forth the dead by My leave...|}} | {{Quote|{{Quran|5|110}}|...I strengthened thee with the holy spirit, so that thou didst speak to the people in childhood and in maturity. Behold! I taught thee the Book and Wisdom, the Law and the Gospel and behold! thou makest out of clay, as it were, the figure of a bird, by My leave, and thou breathest into it and it becometh a bird by My leave, and thou healest those born blind, and the lepers, by My leave. And behold! thou bringest forth the dead by My leave...|}} | ||
Though the Qur'an points out that these miracles were only possible due to God, and not Jesus himself, it may have been simpler to simply exclude miracle stories altogether, as even Christians have | Though the Qur'an points out that these miracles were only possible due to God, and not Jesus himself, it may have been simpler to simply exclude miracle stories altogether, as even Christians have sometimes understood these stories to be of a metaphorical nature. The similarity here, again, between the Qur'anic narrative and lay understanding of Christianity in the prophet's lifetime as well as the difference between the Qur'anic narrative and clerical understanding is strongly suggestive. | ||
Later, in the same Surah the author clearly again appears mistaken in his understanding of Christian theology, describing the members of the Trinity as follows: | Later, in the same Surah the author clearly again appears mistaken in his understanding of Christian theology, describing the members of the Trinity as follows: | ||
| Line 123: | Line 121: | ||
{{Quote|{{Quran|5|116}}|And behold! Allah will say: "O Jesus the son of Mary! Didst thou say unto men, worship me and my mother as gods in derogation of Allah'?" He will say: "Glory to Thee! never could I say what I had no right (to say)...|}} | {{Quote|{{Quran|5|116}}|And behold! Allah will say: "O Jesus the son of Mary! Didst thou say unto men, worship me and my mother as gods in derogation of Allah'?" He will say: "Glory to Thee! never could I say what I had no right (to say)...|}} | ||
Here it is asserted that the trinity consists of God, Jesus and Mary. | Here it is asserted that the trinity consists of God, Jesus and Mary. This teaching, however, has only been found, if at all, among a small historical sect of Christianity. Generally, the Christian trinity is understood to consist of the Father, the Son and the Holy Spirit. And these are not different gods, but only different aspects of the one and only God. The question of whether this is a reference to this small group or simply a mistake or a rhetorical exaggeration remains. | ||
Fostering further confusion, the Qur'an, after denying the Trinity, affirms the existence of an ambiguously (if at all) defined "Holy Spirit": | Fostering further confusion, the Qur'an, after denying the Trinity, affirms the existence of an ambiguously (if at all) defined "Holy Spirit": | ||
| Line 129: | Line 127: | ||
{{Quote|{{Quran|4|171}}|...Christ Jesus...was (no more than) a messenger of Allah, and His Word, which He bestowed on Mary, and a spirit proceeding from Him: ... Say not "Trinity"|}} | {{Quote|{{Quran|4|171}}|...Christ Jesus...was (no more than) a messenger of Allah, and His Word, which He bestowed on Mary, and a spirit proceeding from Him: ... Say not "Trinity"|}} | ||
The repetition in the Qur'an of the complicated Christian doctrinal objects such as the virgin birth, Holy Spirit, logos, and messiah is altogether suggestive of an attempt to incorporate popular, apocryphal, and gnostic (rather than | The repetition in the Qur'an of the complicated Christian doctrinal objects such as the virgin birth, Holy Spirit, logos, and messiah is altogether suggestive of an attempt to incorporate popular, apocryphal, and gnostic (rather than "orthodox") Christian beliefs from Muhammad's time into the Qur'an. The overall picture of Christology and Christian theology that emerges from the Quran seems quite muddled. | ||
==See Also== | ==See Also== | ||