The question of the important role played by Abraham in the Qur'an has rais d many controversies between the Orientalists. For some of them, such as Snouck-Hurgronje, Abraham holds in the Our'an a quasi-political role which gives some independance and some authenticity to Mohammed's Mission. For others, such as youakim Mubarak, Muhammad followed Abraham because he saw him as the perfect religious pattern, responding to his own ideal. As for us, our opinion is that Abraham is, the "universal Father of all the Believers" (Qùr'an II. 118). He is consequently a personage with a universalist character. We wonder then that Muhammad, who made of Islam an abrahamic religion, was not looking for an answer to his own oecumenical vocation; moreover, did not he try, through Islam to structure a religion with universal character? Our study consists of two parts. In the first one, we expose the principal thesis and the textual criticism about Abraham's role in the Qur'an. In the second part, we expose the different aspects which attract us to see in Islam a universal religion. And, while in our introduction, after a short analysis of the subject, we present Abraham such as he appears in the Qur'an, our conclusion calls for both judeo-christian religions to reconsider positively the messianic elements contained in the Mohammed's Message, in view of a final and oecumenical dialogue.

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Thesis (M. Div.)--St. Vladimir's Orthodox Theological Seminary, Portland, 1981. / Includes bibliographical references (leaves [88]).

The story of Abraham, as understood by Christians and Muslims, has always had a formative influence on the central theological dicta of Christianity and Islam. In theologies that perceive class struggle and oppression of the poor as issues distinctly within the purview of religion to address, the role of Abraham is remarkably significant. In re-telling the story of Abraham from the perspective of the oppressed, Abraham becomes an archetypal monotheist within a new reading of history, one which sees God on the side of the exploited masses. / This thesis examines and compares the socio-theological themes connected to the interpretation and application of the life story of Abraham in these two faith traditions. it does so by comparing the position of the Iranian religious ideologue known to many as one who had a major role in inspiring the Iranian youth to revolution in 1978--79, Dr. 'Ali Shari'ati, with Latin American liberation theology. It suggests that the affinity of their goals leads them to use similar methodologies---symbolism and constant interplay between text, context and reader---and ultimately, to create images of Abraham that are as much related to each other as they are to their own faith tradition.

Thesis (Ph.D.)--Boston University / The subject of this Dissertation belongs to the general field of the Patristic studies; specifically, it is connected with the contribution of the Patristic quotations to the Textual Criticism of the New Testament. The main purpose of this study focuses on the investigation of the text of the four Gospels as used by Athanasius. Textual critics of the New Testament, in the past one hundred years, have merely said that Athanasius used the so-called "Neutral Text", but the evidence for such a statement has not yet been given. It is therefore important for us to discover whether this Father actually used the "Neutral Text" or any other type of text. [TRUNCATED]

The authenticity and interpretation of two Sixth Patriarch paintings, traditionally attributed to Liang Kai, have long been debated by critical scholars. Because of the lack of inscriptions on the paintings to indicate the identity of the depicted figure, the association of him with the Sixth Patriarch of Zen Buddhism, Huineng, has shed much enigmatic light onto the decipherment of these two paintings’ motifs. While historical and literal traditions of Huineng in Zen Buddhism provide no conspicuous references, Zen’s art tradition, on the other hand, provides a more fascinating reading of the Sixth Patriarch paintings by formulating and reconstructing a paradigmatic figure of Huineng and Zen romanticism without restricting itself to historical and literal accuracy.

Conclusion: The [Abrahamic] stories reveal a man caught up in the struggle of faith. But the God who took the initiative in establishing the Covenant shows that in spite of first appearances, He is faithful. The stories present various pictures of Abraham as a Covenant Mediator. Because he is in a sense Israel in microcosm it is not strange that he is described in the terms of Israel's most important institutions: prophet, priest, and king. Nevertheless the most significant Sitz im Leben is the family. While he is usually meant to be understood as an individual representing his immediate family, his descendants, and even all nations, at times, because he is the founding ancestor of Israel and therefore Israel in microcosm, he is best understood as a "Corporate Person". He and Israel are to be a source of blessing to the nations.

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Texte remanié de: Thèse de doctorat--Histoire--Toulouse-Le Mirail, 2005. / Bibliogr. p. 507-521. Index.