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Challenges for the twenty-first century
Fiona McCallum

6 Muslim–Christian relations in Egypt: challenges for the twenty-first century Fiona McCallum Egyptians – Muslims and Christians, are united under the Egyptian banner. (President Hosni Mubarak, June 2001)1 There is no diơerence between us at all. We are all Egyptians. (President Hosni Mubarak, January 2005)2 The Coptic Christian community in Egypt has long been proclaimed as an integral component of the country. The Copts are an indigenous group who are the ancestors of most Egyptians today. In fact, the term Copt is derived from the Greek aigyptos meaning

in Christian responses to Islam
Muslim–Christian relations in the modern world

The Christian–Muslim engagement may be experienced at many levels: theological, political, cultural and global. The nature of Christian–Muslim relations in various states is also determining the scope of these states' international relations and alliances. Further Christianity experiences Islam as a religious and theological challenge. Since the earliest period in its history, the Islamic tradition has been conscious of the religious diversity of the human race and considered it an issue of importance. Yohannan Friedmann has reminded us that according to the Islamic tradition Islam is not only the historical religion and institutional framework that was brought into existence by the Muslim prophet Muhammad in the seventh century, but also the primordial religion of humankind, revealed to Adam at the time of his creation. It is thus that Christianity locates the challenge of Islam, not just as a historical encounter, which is of importance; or as a political force in the modern world; but also as a theological challenge. There is an intimacy to the Christian–Muslim encounter, which offers a familiarity, but allows for little theological commonality due to difference. Thus throughout the centuries since the rise of Islam, Muslim–Christian relations have revolved around this double axis of familiar, biblical appeal and strenuous, religious critique. It is this story that this book attempts to tell in a contemporary sense set against the global encounter between Christianity and Islam in the modern world.

The case of Hungary
Paul Hanebrink

In the summer of 2018, Viktor Orbán, the Prime Minister of Hungary, spoke at a nationalist retreat in the central Romanian town of Băile Tuşnad (Hungarian: Tusnádfürdő) about Christianity and its place in European culture. Europe, he lamented, was in decline. Once upon a time, he said, ideals of family and nation had defined the life of Christian Europeans. But Europe had abandoned these traditions and become weak and rudderless. Across the continent, he said, families had become optional. Cosmopolitan fantasies about open borders and open

in Off white
John Flannery

15 Christian–Muslim relations in the Sudan1 John Flannery The forgotten history of Christianity in Sudan The notion that Christianity is a recent import to Africa is a misconception more widespread in the continent (and further aƤeld) than might be expected, and the subtle impact of such an assumption within African Christianity must not be under-estimated. As Paul Bowers points out, ‘it is vital to African Christian self-understanding to recognise that the Christian presence in Africa is almost as old as Christianity itself.2 Such self-understanding has a vital

in Christian responses to Islam
Peter G. Riddell

8 Varieties of Christian–Muslim encounter in Malaysia Peter G. Riddell Since its formation in 1963, Malaysia has become one of the most dynamic majority Muslim countries in the world, especially in terms of its attempts to develop into a modern, industrialised, pluralist society. Its present day population of around 24 million people is multifaith, with Muslims constituting around 60%, Buddhists 19%, Christians 9% and Hindus 6%.1 However, it has not been all plain sailing for Malaysian governments and faith communities. The last quarter of the twentieth century

in Christian responses to Islam
Michael Ipgrave

2 Ecumenical Christian responses to Islam in Britain Michael Ipgrave In what ways do Christians from across the ecumenical range of churches respond to the presence of Islam and Muslims in Britain? To ask that question is to inquire into the perception, or perceptions, of Islam held among Christians; the extent to which such perceptions correlate with the objective reality of the Islamic presence in Britain is a diơerent question, which I shall not explore in this chapter. Responses to Islam among Christians will operate on many diơerent levels – instinctive

in Christian responses to Islam
Andrew Unsworth

5 The Vatican, Islam and Muslim–Christian relations Andrew Unsworth The encounter between the Catholic church and Islam has a long history and has given rise to a well developed tradition of theological reƪection.1 Since the Second Vatican Council (1962–65)2 relations between the two traditions have grown and intensiƤed as the global encounter between Christianity and Islam has expanded. The Catholic church has engaged in a wide range of dialogical encounters with Islam on a number of signiƤcant issues, and at many diơerent levels of engagement, such as

in Christian responses to Islam
Stanisław Grodź

14 Christians and Muslims in West Africa Stanisław Grodź Media reports have recently predisposed us to see Muslims as dangerous, fanatical and violent people. In this way the old bad western-Christian stereotype of Islam and Muslims re-emerges in a modern disguise. The western perspective, antagonistic towards Islam, ignores non-western points of view and experiences, and tends to impose its own reading of Christian–Muslim relations worldwide, as David Kerr has pointed out.1 It is not surprising that in such an atmosphere many people perceive Christian

in Christian responses to Islam
Anthony H. Johns

10 Islam and Christian–Muslim encounters in Australia Anthony H. Johns Australia is increasingly a plural society. It is gradually, if uneasily, learning to accept diơerences of pigmentation, dress, language and religion as part of the natural diversity of our world. Its population of 19 million includes almost half a million Muslims,1 making Islam the largest religious denomination in Australia after Christianity. These Muslims are diverse ethnically, multilayered socially and educationally, widely dispersed geographically, so any generalisation is fraught with

in Christian responses to Islam
Historicist-inspired diagnoses of modernity, 1935
Herman Paul

Introduction ‘“Post-Christian Era”? Nonsense!’ declared one of Europe’s foremost theologians, Karl Barth, in August 1948, at the first assembly of the World Council of Churches in Amsterdam. How do we come to adopt as self-evident the phrase first used by a German National Socialist, that we are today living in an ‘un-Christian’ or even ‘post-Christian’ era? … How indeed do we come to the fantastic opinion that secularism and godlessness are inventions of our time

in Post-everything