Christian Ethics: A Historical and Systematic Analysis of Its Dominant Ideas (1967) is a scholarly work by Isma'il Raji al-Faruqi, first published in 1967. It explores Christian ethical thought from both historical and systematic perspectives, analyzing its development and key ideas.[1] This work is part of a broader series by al-Faruqi that examines religious and ethical principles across different faiths.[2][3] The book is noted for its critical stance on the development of Christian theological doctrines and its advocacy for a rational, coherent ethical framework. The publisher emphasized the unique value of this work as the first major Muslim attempt to examine Christian dogma and ethics on their own terms.[4] The book has been reviewed and critiqued by various scholars, including a notable review from a Christian perspective.[5]
 Cover of the 1967 edition | |
| Author | Ismail al-Faruqi |
|---|---|
| Language | English |
| Subject | Christian ethics, Comparative religion, Christianity |
| Published | 1967 |
| Publisher | McGill University Press |
| Publication place | Canada |
| Media type | |
| Pages | 333 |
| ISBN | 9780773592711 |
| OCLC | 450143 |
| Preceded by | On Arabism: 'Urubah and Religion (1962) |
| Followed by | Islam and the Problem of Israel (1980) |
Background
editAl-Faruqi was a scholar in Islamic studies and comparative religion. His work in Christian ethics aimed to understand and critique the foundational moral concepts within Christianity from a comparative perspective. The book was developed during his time at McGill University, influenced by scholars such as Wilfred Cantwell Smith and Stanley Brice Frost.[2][3] He believed that reason was the primary basis for academic dialogue, which led him to affirm Islamic principles, and saw ethics as a suitable area for this discussion.[3] His goal was to provide a comprehensive critique of Christian ethics, positioning it within the broader context of religious and ethical studies.[6] The work is noted for being a significant critique by a modern Muslim of Christianity and Christian ethics.[7] Al-Faruqi's critique includes an argument that Christianity evolved away from Jesus' original teachings, incorporating various influences that he considered corruptive.[5]
Contents
editThe book is divided into several chapters, each addressing different aspects of Christian ethics and its evolution through history.
The Jewish Background
editThis chapter sets the stage by exploring the Jewish context in which Jesus' teachings emerged. Al-Faruqi discusses Hebrew racialism, the political and social circumstances of Jesus' time, and the ethical norms prevalent among the Jewish people.[1] He highlights how the Jewish emphasis on the sinfulness of man influenced Christian thought, particularly the concept of original sin, which he argues was developed in the exilic and post-exilic periods.[7] Al-Faruqi criticizes these developments as part of his broader critique of "peccatism" and "saviourism."[4]
The Ethical Teachings of Jesus
editAl-Faruqi examines the ethical teachings of Jesus, focusing on how they diverged from Jewish norms. This chapter covers Jesus' approach to politics, social issues, family, personal conduct, and cosmic concerns. Al-Faruqi emphasizes Jesus' focus on the intention behind actions rather than merely following the law.[1][3]
Christian Legalism and Ethical Breakthrough
editThis section contrasts the teachings of Jesus with later Christian legalism. Al-Faruqi critiques the development of Christian doctrine that, according to him, diverged significantly from Jesus' original message. He draws parallels between the ethics of Jesus and Sufi traditions, highlighting similarities and differences.[6]
The Christianist Transvaluation
editAl-Faruqi explores how Christian ethics were transformed and adapted through history, particularly during the Reformation and in modern Christianity. He discusses the changes in the understanding of sin, salvation, and the concept of the imago Dei (image of God). This chapter critiques the evolution of these ideas and their impact on Christian thought.[1] He argues that the idea of original sin is in direct contradiction to Jesus' teachings, which emphasized that ethical worth is a function of the conscious self's will alone.[7]
Sin and Salvation
editThis chapter delves into the concepts of peccatism (the idea of inherent human sinfulness) and saviorism (the belief in Jesus as the redeemer). Al-Faruqi contrasts these with Islamic views, arguing for a more rational and coherent approach to understanding sin and salvation.[2][3] He critiques the Christian view of sin as a universal and necessary phenomenon, suggesting it was a later development that Jesus did not originally teach.[7] Al-Faruqi called for a new Reformation to restore the pristine faith of Jesus, suggesting that Islam could be an ally in this process.[4]
Meta-Religion and Logical Consistency
editAl-Faruqi introduces the concept of meta-religion, a set of principles for evaluating religious systems. He emphasizes the importance of logical consistency and coherence in religious thought, critiquing Christian theological paradoxes and advocating for a rational approach to religious doctrine.[3] This concept involves disengaging from one's own beliefs and traditions to fully understand the beliefs and religions of the subject being studied.[6]
The Role of Epochè
editAl-Faruqi uses a methodology called Epochè, or religio-cultural disengagement, which involves studying religious phenomena without preconceived notions. He explores the Jewish background of Jesus' teachings, contrasts them with Jewish law, and draws parallels between Sufi and Christian ethics. The book critiques developments in Christian doctrine that al-Faruqi believes diverge from Jesus' original teachings. Although al-Faruqi appreciates the phenomenological tool of "epochè" for its ability to provide an unbiased perspective, he insists that it is a temporary condition. Afterwards, the scholar should engage in evaluation. Despite his appreciation for the phenomenological method, al-Faruqi advocates for the use of value judgments for religions under study, following a methodology similar to that of Ibn Hazm.[2][3][8]
Table of Contents
edit| Christian Ethics: A Historical and Systematic Analysis of Its Dominant Ideas | |||
| Main Sections and Subsections | |||
| Part One: What is the Ethic of Jesus? | |||
| I The Jewish Background: Jewish Ethic | Hebrew Racialism | ||
| Hebrew Scripture as a Record of Hebrew Racialism | |||
| The Ethico-Political Situation at the Time of Jesus | |||
| II The Ethical Breakthrough of Jesus | In Reaction to Jewish Ethic | ||
| The Ethic of Intent | |||
| The Final Disposition of the Law | |||
| The Content of Self-Transformation | |||
| III Dialectic of the New Ethic | The Old Values and the New | ||
| In the Realm of the Political | |||
| In the Realm of the Social | |||
| In the Realm of the Family | |||
| In the Realm of the Personal | |||
| In the Realm of the Cosmic | |||
| IV The Sufi Parallel | The Parallelism | ||
| Its Explanation | |||
| Part Two: The Christianist Transvaluation | |||
| V What is Man? The Imago Dei | In Hellenic Christianity | ||
| In Pre-Reformation Christianity | |||
| In the Reformation | |||
| In the Christianity of Modern Times | |||
| VI What Ought Man to Be? Sin and Salvation | Man is a Fallen Creature: Peccatism | ||
| The Jewish Background | |||
| The Christianist Transvaluation of the Jewish Idea of the Fall | |||
| Sin in the Gospel | |||
| Sin in the Teaching of Paul | |||
| Sin in the Teaching of the Apostolic Fathers | |||
| Sin before Augustine | |||
| Augustine: The Exemplar of Peccatism | |||
| Sin in the Reformation | |||
| Peccatism and Contemporary Christian Thought | |||
| Man is Reconciled: Saviourism | |||
| Christianity is the Religion of Redemption | |||
| The Nature of Saviourist Salvation | |||
| VII What Ought Man to Be? Church and Society | Christianism and Society | ||
| In Traditional Theology | |||
| In Modern Theology | |||
| - The Case of William Temple | |||
| - The Case of Karl Barth | |||
| In the Theology of the Future | |||
| The Lack of Societist Foundations and the Split Consciousness of Western Man | |||
| The Societist Transvaluation | |||
| The A-Societism of Reinhold Niebuhr | |||
| Conclusion | |||
| Epilogue | |||
| Index of Subjects | |||
| Index of Biblical Quotations | |||
| Index of Authors and Book Titles | |||
Themes
editThe book contributes to the discourse on interfaith dialogue and examines Christianity from a Muslim perspective.[5] The primary themes of the book include the interiorization of ethics, self-transformation, and the evaluation of religious doctrines. Al-Faruqi addresses the concepts of peccatism (the idea of inherent human sinfulness) and saviorism (the belief in Jesus as the redeemer), contrasting these with Islamic views. He critiques the use of paradox in Christian theology, advocating for a more rational and coherent approach to religious doctrine.[2][3] Al-Faruqi described Jesus’ observation about the Jews’ Law as a community, noting that their agreed values were not ethical but rather "a cod of utility."[3] His critique of Christian theological paradoxes aims to highlight the need for a more consistent and rational ethical framework.[6] Al-Faruqi's criticism extends to the idea that Christian thought has incorporated Hellenistic and other non-Semitic elements, which he argues have led to distortions of the original teachings of Jesus.[5]
Publication and reviews
editChristian Ethics: A Historical and Systematic Analysis of Its Dominant Ideas was published in 1967 by McGill University Press, with support from various academic and philanthropic institutions, including the Rockefeller Foundation. The book is considered a significant critique by a modern Muslim scholar of Christianity and Christian ethics.[7] Recognized as a significant contribution to comparative religion and ethics, it highlights the intersections between Islamic and Christian moral philosophies.[2][3][6] While some Christian theologians might initially dismiss al-Faruqi's conclusions, his extensive preparation and understanding of both Christian and Muslim perspectives warrant serious consideration.[4]
References
edit- ^ a b c d Al-Faruqi, Ismail Raji (1999). Christian Ethics: A Historical and Systematic Analysis of Its Dominant Ideas. Kuala Lumpur: A.S. Noordeen.
- ^ a b c d e f Idrisi, Fathiyyatunnur (January 2022). "Christian Ethics: A Review from the Perspective of Al-Faruqi". Journal of Fatwa Management and Research, Special Edition. 27 (2): 1–9.
- ^ a b c d e f g h i j Mohd, Siti Hadija (2023). "A Structured Critical Analysis of Al-Faruqi's Christian Ethics". Preprint. Kuala Lumpur.
- ^ a b c d M.K.S. (1967). "Review of 'Christian Ethics: A Historical and Systematic Analysis of Its Dominant Ideas'". Dialogue. 8 (1): 186–187. doi:10.1017/S0012217300040191. Retrieved 13 July 2024.
- ^ a b c d Ford, F. Peter, Jr. (December 1993). "Isma'il Al-Faruqi on Muslim-Christian Dialogue: An Analysis from a Christian Perspective". Islam & Christian Muslim Relations. 4 (2): 268–282. doi:10.1080/09596419308721011.
{{cite journal}}: CS1 maint: multiple names: authors list (link) - ^ a b c d e Shehu, Fatmir (2023). "Investigating Ismāʿīl Rājī al-Fārūqī's Methodology in the Study of Christianity through Selected Textual Analysis from His Christian Ethics". Intellectual Discourse. 31 (1). International Islamic University Malaysia Press: 31–55. doi:10.31436/id.v31i1.1913.
- ^ a b c d e Zebiri, Kate (1997). Muslims and Christians Face to Face. Oxford: Oneworld Publications. ISBN 1851681337.
- ^ Malik, Mohd Ashraf (2023). "Contribution of Muslim Scholars to Comparative Religions: Selected Works Study". Insight Islamicus. 23: 74–85.
External links
edit- Christian Ethics: A Historical and Systematic Analysis of Its Dominant Ideas in PDF
- Ismail Faruqi Online Website on the life and works of Dr. Isma'il al Faruqi