Understanding the Quran for Christian Theology Context
Christian theology approaches the Quran not as a source of divine revelation, but as a significant religious text that reflects a different understanding of God, humanity, and salvation. From a Christian perspective, the Bible is considered the authoritative Word of God, providing the foundational truths for faith and practice [6, 7]. Therefore, when engaging with the Quran, Christian theology typically seeks to understand its claims in light of biblical teachings, rather than integrating its doctrines directly.
One fundamental difference lies in the understanding of God. While both Christianity and Islam affirm monotheism, the Christian doctrine of the Trinity—one God in three persons: Father, Son, and Holy Spirit—is a core tenet that distinguishes it from the strict monotheism of Islam, which views the Trinity as polytheistic. Christian theology emphasizes that the knowledge of God involves not only conceiving that God exists but also understanding His character as revealed in Scripture [8]. This includes God's righteousness and His provision of salvation through Christ [9, 10].
The person and work of Jesus Christ represent another major point of divergence. In Christian theology, Jesus is understood as the Son of God, fully divine and fully human, whose crucifixion and resurrection are central to the atonement for sin [10]. The Quran, however, regards Jesus (Isa) as a prophet, born of the Virgin Mary, but denies his divinity and crucifixion, asserting that he was not killed but only appeared to be [2]. This difference profoundly impacts the understanding of salvation. For Christians, salvation is by grace through faith in Christ's atoning sacrifice, a concept articulated in various biblical texts [1, 5]. The Quran, conversely, emphasizes submission to God (Allah) and adherence to His laws for salvation.
The concept of "religion" itself, while shared, is understood differently. Charles Hodge defines religion, in its objective sense, as a "Modus Deum colendi" or "mode of worshipping God," encompassing various systems like Pagan, Mohammedan, or Christian religion [2]. Subjectively, it expresses a state of mind induced by faith in God and a sense of one's relation to Him [2]. For Christians, this relationship is uniquely mediated through Christ. John Calvin's Institutes of the Christian Religion underscores the importance of understanding God through the sacred books of the Bible, highlighting the harmony of the Gospels and the majesty of figures like John, Paul, and Peter as proofs of its truth [3, 4].
When Christians encounter claims in the Quran that contradict biblical teachings, they typically affirm the Bible's authority. Charles Hodge argues that if philosophical speculations conflict with what is taught or implied in the Bible, they are refuted by the Bible's authority [6]. This principle extends to other religious texts; the Bible is considered the ultimate rule of faith, and its plain historical sense should not be modified by external philosophies or teachings [7]. The Christian perspective holds that receiving as true whatever God has revealed in His Word is an indispensable condition for salvation through the gospel [6].
Therefore, for Christian theology, the Quran serves as a text to be understood in the context of interfaith dialogue and comparative religion, rather than as a source for theological formulation. Its teachings are analyzed against the backdrop of biblical revelation, which Christians consider the sole infallible rule for faith and life.
Sources
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 6:15: Resuming the thought in Co1 6:13, "the body is for the Lord" (Co1 12:27; Eph 4:12, Eph 4:15-16; Eph 5:30). shall I then--such being the case. take--spontaneously alienating them from Christ. For they cannot be at the same time "the members of an harlot," and "of Christ" [BENGEL]. It is a fact no less certain than mysterious, that moral and spiritual ruin is caused by such sins; which human wisdom (when untaught by revelation) held to be actions as blameless as eating and drinking [CONYBEARE and HOWSON].”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 11: to God. Subjectively, it is the inward necessity of union with God. Commonly the word religion, in its objective sense, means “ Modus Deum colendi ,” as when we speak of the Pagan, the Mohammedan, or the Christian religion. Subjectively, it expresses a state of mind. What that state characteristically is, is very variously stated. Most simply it is said to be the state of mind induced by faith in God, and a due sense of our relation to him. Or as Wegscheider expresses it, “ Æqualis et constans 21 animi affectio, qua homo, necessitudinem s”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 2: INTRODUCTION By The Rev. John Murray, M.A., Th.M. The publication in English of another edition of the opus magnum of Christian theology is an event fraught with much encouragement. Notwithstanding the decadence so patent in our present-day world and particularly in the realm of Christian thought and life, the publishers have confidence that there is sufficient interest to warrant such an undertaking. If this faith is justified we have reason for thanksgiving to God. For what would be a better harbinger of another Reformation than w”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 24: of the sacred books. The Greek Translation. The carefulness of the Jews. 11. Special proofs from the New Testament. I. The harmony of the Evangelists, and the sublime simplicity of their writings. II. The majesty of John, Paul, and Peter. III. The calling of the Apostles. IV. The conversion of Paul. 12. Proofs from Church history. I. Perpetual consent of the Church in receiving and preserving the truth. II. The invincible power of the truth itself. III. Agreement among the godly, not withstanding of their many differences in other ”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 75: Cor. 6:7, 8 . 493 Ps. 26:2 ; Gen. 22:1 ; Deut. 8:2 ; 13:3; 1 Cor. 10:13 ; 2 Pet. 11:9 ; 1 Pet. 5:8 . For the sense in which God is said to lead us into temptation, see the end of this section.”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 21: These are subjects on which philosophy undertakes to speculate and dogmatize; if in any case these speculations come into conflict with what is taught or necessarily implied in the Bible, they are thereby refuted, as by a reductio ad absurdum . And the disposition which refuses to give up these speculations in obedience to the teaching of the Bible, is inconsistent with Christianity. It is the indispensable condition of salvation through the gospel, that we receive as true whatever God has revealed in his Word. We must make our choice bet”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 114: as the object of faith. We are bound to understand the Scriptures in their plain historical sense; and to admit no philosophy to explain or modify that sense, except the philosophy of the Bible itself; that is, those facts and principles concerning the nature of God, the nature of man, of the world, and of the relation between God and the world, which are either asserted or plainly assumed in the Scriptures. To depart from this principle is to give up the Bible as a rule of faith; and to substitute for it the teachings of philosophy. Tha”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 18: 40 CHAPTER 2. WHAT IT IS TO KNOW GOD,—TENDENCY OF THIS KNOWLEDGE. Sections. 1. The knowledge of God the Creator defined. The substance of this knowledge, and the use to be made of it. 2. Further illustration of the use, together with a necessary reproof of vain curiosity, and refutation of the Epicureans. The character of God as it appears to the pious mind, contrasted with the absurd views of the Epicureans. Religion defined. 1. By the knowledge of God, I understand that by which we not only conceive that there is some God, but al”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 67: 2060 CHAPTER 12. NECESSITY OF CONTEMPLATING THE JUDGMENT-SEAT OF GOD, IN ORDER TO BE SERIOUSLY CONVINCED OF THE DOCTRINE OF GRATUITOUS JUSTIFICATION. The divisions of this chapter are,—I. A consideration of the righteousness of God overturns the righteousness of works, as is plain from passages of Scripture, and the confession and example of the saints, sec. 1-3. II. The same effect produced by a serious examination of the conscience, and a constant citation to the divine tribunal, sec. 4 and 5. III. Hence arises, in the hearts of ”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 51: beasts to be offered to him, there was a different and new arrangement in regard to Christ—viz. that he should be at once victim and priest, because no other fit satisfaction for sin could be found, nor was any one worthy of the honour of offering an only begotten son to God. Christ now bears the office of priest, not only that by the eternal law of reconciliation he may render the Father favourable and propitious to us, but also admit us into this most honourable alliance. For we though in ourselves polluted, in him being priests ”