Allah: A Christian Response [Paperback]

Miroslav Volf (Author)

Book Description

Release date: February 7, 2012

From Miroslav Volf, one of the world's foremost Christian theologians—and co-teacher, along with Tony Blair, of a groundbreaking Yale University course on faith and globalization—comes Allah, a timely and provocative argument for a new pluralism between Muslims and Christians. In a penetrating exploration of every side of the issue, from New York Times headlines on terrorism to passages in the Koran and excerpts from the Gospels, Volf makes an unprecedented argument for effecting a unified understanding between Islam and Christianity. In the tradition of Seyyed Hossein Nasr’s Islam in the Modern World, Volf’s Allah is essential reading for students of the evolving political science of the twenty-first century.

Editorial Reviews

From Publishers Weekly

Recent disputes like the "ground zero" mosque controversy have their roots in historical conflicts, according to Yale professor and author Volf (Exclusion and Embrace). The author, who grew up in what was then Yugoslavia, explains that Christians' ability to live in community with Muslims depends on their answer to one question: is the God of the Qur'an the same as the God of the Bible? With a conversational tone and the backing of both sacred texts, the author argues that while beliefs about God may differ, the object of worship for both religions is the same (or at least the objects are "sufficiently similar"). Such "claims are spicy," but come after careful consideration. Volf provides a thorough examination of theology to show the complexity of what seems a simple question of terminology. Perhaps the most stirring and involved debate concerns the comparison of the Christian Trinity to Allah. On such a heated topic, readers will appreciate Volf's sense of humor and optimism. Though the text may not convince those who fear religious pluralism, his timely call for Christian love toward Muslims should at least lead to further dialogue, if not increased social cooperation. This is an important book. (Mar.)
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From the Back Cover

Do Muslims and Christians Worship the Same God?

Yale University religion scholar Miroslav Volf—widely known for the much-publicized course on faith and globalization he coteaches with Tony Blair—places this question at the root of the twenty-first century’s most sensitive, and critical, geopolitical concerns. Volf reveals how the prevalent belief that these traditions worship different gods is directly linked to increased hostility and violence around the globe. Theological wars fuel real wars.

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Product Details

• Paperback: 336 pages
• Publisher: HarperOne; Reprint edition (February 7, 2012)
• Language: English
• ISBN-10: 0061927082
• ISBN-13: 978-0061927089
• Product Dimensions: 5.4 x 0.9 x 7.9 inches
• Shipping Weight: 2.4 ounces (View shipping rates and policies)
• Average Customer Review: 3.3 out of 5 stars  See all reviews (17 customer reviews)
• Amazon Best Sellers Rank: #190,030 in Books (See Top 100 in Books)

More About the Author

Miroslav Volf is the Henry B. Wright Professor of Theology at Yale Divinity School and Director of the Yale Center for Faith & Culture. He has published and edited nine books and over 60 scholarly articles, including his book Exclusion and Embrace, which won the 2002 Grawemeyer Award in Religion.

Most Helpful Customer Reviews

42 of 51 people found the following review helpful

5.0 out of 5 stars A thoroughly Christian response to Islam March 13, 2011

By Book Reader

Format:Hardcover|Amazon Verified Purchase

In this book Volf relies primarily on the resources of Christian theology (and only secondarily on philosophy) to argue that mainstream Christians and normative mainstream Muslims worship the same God. Acknowledging worship of a common God does not rule out significant differences between the two groups: Volf is NOT in the "all religions are basically the same" camp. When Christians and Muslims hold the belief that they worship a common God AND follow the ethical precepts of that God, summed up as loving God and loving neighbor, then they have a strong basis from which they can pursue peace and the common good with each other.

The most surprising part of the book was his analysis of the Christian doctrine of the Trinity in the light of Islamic monotheism. By his accounting, and he relies on traditional orthodox accounts of the Trinity, the affirmations and denials that make up the doctrine are well in line with Muslim teachings on the nature of God. Particularly interesting was his use of Nicholas of Cusa, a Christian theologian and philosopher who wrote eirenically toward Islam in the medieval era.

If you are looking for a thoroughly biblical and deeply Christian rationale for engagement with Muslims, you need to consider this book and its arguments. Volf's style is clear and accessible, with plenty of scholarly substance, yet written in a way accessible to non-scholars. If you take up Volf's arguments, you will find ways to maintain a deep commitment to Christ (even be an exclusivist committed to witness to Muslims) while loving Muslims in a way they will very likely perceive to be loving.

47 of 59 people found the following review helpful

3.0 out of 5 stars Seeking a Common but Shaky Ground March 17, 2011

By Alex Tang

Format:Hardcover

Using "political theology", Volf's main thesis is that the God of Christians and Muslims is the same. His approach is from that of a Christian but he is able to balance that with a few quotations from the Koran and Hadith. He argues persuasively that since "normative" Christianity's description of God's attributes is similar to "normative" Islam's description of Allah's attributes, therefore both religious traditions worship the same God.

When it comes to the issue of the Trinity (Muslims believe that Christians worship three gods instead of one), Volf brings in the masterful argument set forth by theologian Nicholas of Cusa (1401 - 1464) and that of Reformer Martin Luther. Volf gave a good summary of the explanation of Nicholas of Cusa of the Trinity to the Muslim so that there is "no dispute between Christians and Muslim about God's unity" (51). One part of his explanation is that "[n]umbers are for creatures. God is not a creature. Therefore God is beyond number - beyond the number one as much as beyond the number three" (52). It must be noted that Nicholas of Cusa came up with this ingenious explanation of the Trinity after the fall and rape of Constantinople in 1453 by the Muslim armies of Sultan Mehmed II and the Christians were trying to sue for peace. The argument by Martin Luther as explained by Volf was a bit confusing except that "the main emphasis of Luther's theology: God's unconditional love" (73). However it must also be noted that Luther's thinking was in the context of Sulaimen the Magnificent capturing Hungary and laying siege to Vienna. If Vienna falls, then the whole of Europe will follow. The Christians were again trying to find common grounds....

Having set the groundwork by appealing to Nicholas of Cusa and Martin Luther, Volf set forth to argue in the second half of the book that the common attributes of the Christian God and Islam's Allah are the same thus concluding that both are the same. All other points of differences are then explained under "eternal and unconditional love". Though I appreciate Volf's attempt to set a common ground for dialogue, and suspect his affirmation that "If Muslims and Christians have a common God, are not Islam and Christianity just two versions of the same thing?" (191), I am not comfortable with his approach.

As Volf himself has pointed out, the Apostle Creed reveals two essential aspects of Christianity - who God is and what He has done. One cannot explain away so easily the Trinity- God the Father, Jesus Christ the Son and the Holy Spirit in one Godhead (Christians believe in one God, not three Gods). Also the work of Jesus Christ on the cross cannot be explained away by just using the term "unconditional love" without going into atonement and Jesus' words "I am the way and the truth and the life. No one comes to the Father except through me" (John 14:6). In the index of this 314 page book, there is only three references to Jesus' death on the cross.

The second sentence Volf's introduction chapter almost broke my heart. He writes, "Christian responses to Allah - understood here as the God of the Quran - will either widen the chasm or help bridge it (1). In Malaysia, the Christians have been trying to appeal against the government who wants to restrict the use of the word Allah to Muslims only. In one sentence, Volf gave away all that the Malaysian Christians have been fighting for all these years. Volf is aware of this issue in Malaysia (80-81). Allah has been used as synonymous with God by the Bahasa Malaysia (Malay) speaking Christians in Malaysia long before Malaysia became a country. Allah is an Arabic word meaning God.

This book is an excellent scholarly monograph in bridge building between two religious traditions. If it is from the Christian perspective, then one must be careful not to give away the basic tenets of one's faith. Read more ›

14 of 18 people found the following review helpful

5.0 out of 5 stars A call to radical attitude change among nations/religions June 2, 2011

By Robert G. Leroe VINE™ VOICE

Format:Hardcover|Amazon Verified Purchase

After reading this book on Muslim-Christian conflict, I think the author's unstated thesis is: "I can't change other people's attitudes and actions, I can only change mine." Volf's concern is not what Muslims think of us, or even whether they might be inclined to meet us halfway (although that is his hope) in dialogue and mutual tolerance. He can only speak as a Christian. But this limitation exposes the weakness of his argument in an otherwise excellent book. So what if our "circle" includes them; it matters little if their circle excludes us...unless we love them so much that they come around, which appears to be Volf's sincere hope.

In order to promote solidarity, Volf argues that Christianity and Islam have the same God: "Christians and Muslims name in different names and worship in different ways the one true God." However, there is no consensus among Muslims as to whether Allah is the God of Christians (Jews are omitted for the most part from the discussion, as are all other faiths). And some Christians respond to terrorism by concluding "their God can't be ours." Fear of Islam (however justified) does not welcome reconciliation.

A stumbling block to harmony is the Trinity. In order to defend a Trinitarian position against the charge that Christians say but don't mean that God is "one", Volf gives the best explanation I've read of the Trinity. Muslim criticism is toward a misguided view of the doctrine, Volf claims...which even many Christians admittedly get wrong; it's a difficult doctrine to grasp. Volf insists, "the talk about `three Persons' does not subvert God's oneness...God is beyond number" (which seems to imply 1 + 1 + 1 = 1). He speculates that the term "person" may not accurately describe what is largely inexpressible (language has limitations).... He goes on to say, "The divine `Persons' are tied together in their mutual indwelling...you cannot say that the act of one is the act of that Person alone; the other two are always `in' the third."

In dealing with stereotypes, Volf spends considerable time unpacking Pope Benedict XVI's volatile comment that Islam is a violent religion...which resulted in some Muslims declaring the Pope must die. If a Muslim cleric said Christians were violent, would there have been comparable rioting in the streets?

My response to Volf's overall argument is that it doesn't matter whether we worship different deities; we can choose to be at peace regardless, with anyone. Volk asks, "Is monotheism by its very nature religiously and politically exclusive?" No, our prevalently Judeo-Christian nation is not at war with India, Japan, or China, yet their religions are even more at odds with ours. Does it really matter (politically) whether or not we worship the same God? Can Muslims and Christians "live under the same political roof and work together for the common good?" Volf asks.

In describing religious differences, Volf omits what I see as the major difference between the two, namely grace: "God demonstrates His love for us in that, while we were yet sinners, Christ died for us," Romans 5:8. How do Muslims satisfy the justice of God? But Volf's book is about political theology, not soteriology. This emphasis on justice plays out with Islam's denial of love toward enemies. They are told to love their neighbor...but what if that neighbor isn't a Muslim? Is God's love conditional? In writing to a Christian audience, Volf rightly charges us: "If you say that Your God is unconditional Love, you should show unconditional love towards Muslims."

Volf envisions a world that can embrace diversity and religious pluralism, and the free exercise of religion, to include the right to witness and to leave one's religion--no problem in America, but a huge problem in some Muslim countries. But the real issue is the human heart: "Bad people, with no intention of doing good, can think alike about God, and that won't prevent them from being at each other's throats." Volf admits, "We fail often, and fail miserably, not because of our convictions, but despite them."

Volf is hoping that Muslims and Christians will decide our religions are not "radically incompatible" and thus choose to coexist for the sake of peace. Otherwise clashes and conflict will continue. Changes in attitudes on a global scale are critical: "Our common future is at stake." There will be no peace unless all nations choose religious tolerance. There must be charitable dialogue, engagement--conversation, not crusade. Read more ›