Foreword by Gary R. Habermas
Foreword
GARY R. HABERMAS
THERE ARE A NUMBER OF REASONS why Christian logical, theological, historical, and other apologetic treatments of Islam are crucial in the world today. That Islam is usually counted as having the second largest religious following of all the world religions alone makes this topic important. Further, fewer publications on this subject are available as compared to many other key apologetic topics, some of which may be thought to be overly saturated. In fact, even with Christians who publish on world religious apologetics, Islam may not be the most plentiful pursuit focus. Moreover, it appears that this is a very difficult area in Christian missions, especially with a number of closed Islamic nations. But persons involved in this ministry presumably need strong materials to digest and utilize. Further, fewer of these treatments are written by authors who were raised in the Middle East, which helps to facilitate vital subjects such as language, theological and social understandings of the culture, and how doctrinal discussions transpire.
Last, the Trinity is the most frequent objection to Christianity raised by Muslims, and few volumes treat this theological subject in relation to the Islamic objections. Other factors could be raised, as well, but these are sufficient to make Sherene Khouri’s treatment in Triune Relationality a crucial one on the current scene.
Khouri’s work developed from her PhD dissertation, which is still another important angle. Her critiques throughout concern the four areas mentioned above, namely, logic, theology, history, and providing still other apologetic inroads. As reflected in the title of the volume, her treatment of the differences between the orthodox theologies of the respective views of God in the Christian understanding of the Trinity and the Islamic denial of this position forms the crux of this work. But these other subjects above all work together throughout, both as relevant considerations within the main topic and as separate critiques and discussion points in themselves. The upshot of these focal points joins together at many relevant angles that contribute to the whole, including the Islamic understanding of the Trinity as involving Mary the mother of Jesus (Isa), semantic differentiations concerning members of the Trinity, and logical questions, such as how can three persons still be considered as one God, as monotheism requires.
Two major purposes are addressed and accented throughout this text. One major theme is to defend and advance the understanding of the trinitarian nature of God. The other chief idea is to provide answers to strict monotheistic (absolute oneness) worldviews that reject the Trinity due to many common misunderstandings of what orthodox Christian theologians actually teach on this doctrine.
Khouri’s work can be a challenging read for those who are not as versed as she is in matters such as the original Arabic terms, as well as other areas. Yet traversing these waters can provide an overview of the relevant charges, countercharges, and explanations and defenses for those who desire more depth on these subjects. Those with these interests have much to gain from reading Khouri’s publication.