Abstract
This contribution explores the notion of an Abrahamic ecumenism as proposed by Hans Kung and others in search for a way in which Islam, Judaism and Christianity can live peacefully together. It is argued, however, that to pursue a viable political pluralism, it is more promising for Christian theology to take into account the historical development of the image of God instead of an orientation on a common historical origin in Abraham. The elaboration of the universality of the divine mystery in history does not have to be won by going back to Abraham, but by going forward to Jesus Christ and by thinking of and living out of Him.
Highlights
Before discussing the possibilities of an Abrahamic ecumenism, I wish to make a preliminary remark
Can Christians and Muslims live under one roof? Can Muslims support a theory of political pluralism and not merely a democracy? For this reason, Volf analyses God’s character according to what he calls normative Christian theology and according to normative Islam
I give a longer quotation: An ecumenical discourse among Jews, Christians and Muslims will only make sense, if it is not the use of Abraham to advance one’s own truth-claim, but rather the cause of Abraham that is in the foreground, which all believers strive toward: turning away from the false idols and trusting in the one true God, Who is greater than all images formed by human religious traditions and conventions, trust in the one God ‘Who gives life to the dead and calls into existence the things that do not exist’
Summary
Before discussing the possibilities of an Abrahamic ecumenism, I wish to make a preliminary remark. I give a longer quotation: An ecumenical discourse among Jews, Christians and Muslims will only make sense, if it is not the use of Abraham to advance one’s own truth-claim, but rather the cause of Abraham that is in the foreground, which all believers strive toward: turning away from the false idols (including elevating themselves above others) and trusting in the one true God, Who is greater than all images formed by human religious traditions and conventions, trust in the one God ‘Who gives life to the dead and calls into existence the things that do not exist’. Abrahamic ecumenism only will exist when Jews, Christians and Muslims regard themselves as hanief like Abraham: as people in search of God, relying on God, provided with gifts by God (Kuschel 2001:299) This citation clearly indicates that the point of recognition and acknowledgement is located in something that is of fundamental importance in all three Abrahamic religions, namely sincere devotion to the one God. That seems to be the meaning of Abraham. This image of Abraham becomes the reference point that enables a critique on all forms of abuse of Abraham (Kuschel 2001:238)
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