Abstract
Arabic Christian Theology is a compilation of seven essays from some of the most respected scholars and leaders in the Arabic Protestant community. The book’s subtitle crucially explains the absence of any Arab Orthodox, Maronite or Catholic contributors, although these denominations represent over 90% of those practicing ‘Arabic Christian Theology.’ The collection covers some of the most pressing issues facing the Arabic church today, including: the Palestinian conflict, Dispensational theology’s adverse impact, the role of Arab women in leadership, political challenges as a minority of a minority, and Christian allegiances in engagement with political Islam.
The book consists of seven chapters: six are translated from the important Arabic book Nahwa Lahut Arabi Muāsr published in 2007 along with an important new chapter on the cross and power by Youssef Samir engaging with the aftermath of the Arab Spring. Significantly, the Foreword identifies the target audience as Arab Christians: ‘. . .we seek to encourage theological thinking from our contemporary reality that will speak to us here and now’ (loc. 53). As such, the book is more an invitation to listen to regional conversations than an introduction or review of constructive Arabic contextual theology. The authors effectively call their Arab readers to engage with the Bible, Arabic culture and current academic scholarship, especially from the West. English readers may be surprised to find the authors quoting liberally from scholars like Walter Brueggemann and John Stott while seminal Arabic theologians such as Matta al-Miskin receive less attention. Similarly, uncontentious topics in the West such as Jesus’ Jewish identity receive meticulous attention in a context where Zionism influences the reading of the Old Testament and all things related to Israel. Ghassan Khalaf debunks several modern Middle Eastern scholars’ claims that Jesus was Lebanese or Syrian ‘stressing his Phoenician-Canaanite-Aramaic background’ (loc. 2432). Several chapters give only passing acknowledgement to Islam or Coptic Orthodoxy, while quoting the Bible extensively and giving priority to biblical exegesis (the book contains a Scripture index). Riad Kassis and Magdi Gendi both offer extensive discussions focused on the Old Testament through the theological lenses of covenant and creation respectively. The sole female contributor, Mary Mikhael, offers a thorough discussion of the role and importance of Arab women. While the lengthy biblical defense of equality will be familiar to English readers, her engagement with Salafi Islam and the wider Arabic context is illuminating. Makram Naguib’s dated, but insightful analysis of Dispensationalism and its political implications is stimulating. Andrea Stephanous’s contribution on culture and identity argues powerfully ‘for asserting the distinctive plural identity of Arab Christians without either dissolution or alienation’ (loc. 11146).
Arabic Christian Theology may disappoint some English readers with its emphasis on Western rather than Arabic sources or with the relatively light engagement with Islam (with notable exceptions). Nevertheless, for those who have an interest in Arabic Evangelical churches, the book will give a unique and detailed view into current discussions and future pathways for Arab Protestants.