Mouhanad Khorchide is Professor of Islamic Religious Education and Head of the Centre for Islamic Theology at the University of Münster.Klaus von Stosch is Schlegel-Professor for Systematic Theology and head of the International Center for Comparative Theology and Social Issues at the Catholic Theological Faculty of Bonn University.

• 1. Introduction2. The State of Christology in the Seventh Century2.1 The Chalcedon controversy2.2 A political compromise on dogma2.3 The neo-Chalcedonian doctrine of enhypostasis2.4 Christological debates among non-Chalcedonians2.5 The Arabian Peninsula as a confluence of heresies?2.6 The situation in the Arabian Peninsula in the seventh century3. New Developments in Modern Christology3.1 The starting point of consciousness Christology3.2 The modern paradigm shift in relational ontology and its impact on Christology3.3 Testing against the historical Jesus3.4 Multiple incarnations?4. A Holistic Reading of Surahs 19, 3 and 5 in the Context of a Diachronic Reading of the Qur’an’s Verses about Jesus4.1 Jesus in Surah Maryam4.1.1 Zachariah and John4.1.2 Mary and her child4.1.3 Jesus’s self-image4.1.4 An anti-Christological intervention in Q 19:34–40?4.1.5 Further themes in Surah Maryam4.1.6 Prophetological consolidation in the late Meccan and early Medinan periods4.2 Surah al ‘Imran4.2.1 Prologue (verses 1–32)4.2.2 Narrative core (verses 33–62)4.2.3 Religio-political arguments (verses 63–99)4.2.4 Self-assurance of the Muslim community (verses 100–200)4.2.5 Jesus crucified?4.3 Surah al-Ma’ida4.3.1 Structure and themes of the surah4.3.2 Criticism of any deification of human beings4.3.3 A break with Christianity?5. Jesus’s Position in Qur’anic Prophetology (Zishan Ghaffar)5.1 the early Meccan surahs: eschatological prophecy5.1.1 Imminent eschatological expectation?5.2 The middle Meccan surahs: prophetology as a combination of salvation, election and mercy5.2.1 The new context of the proclamation in the middle Meccanperiod and its central topoi5.2.2 The Qur’an’s apostolic doctrine in the middle Meccan period5.2.3 The birth of prophecy out of God’s mercy5.2.4 Muhammad as Moses redivivus – the consolidation of Qur’anic prophetology in the middle Meccan period5.3 Late Meccan prophetology: the apology of the messengers5.4 Qur’anic prophetology in Medina5.4.1 from existential to textual typology5.4.2 from community of fate to the universal community of the covenant: Qur’anic prophetology between universality andexclusivity5.4.3 the Messenger Muhammad as lawmaker and his specialprestige as a prophetic dignitary5.4.4 Prophetology as a counter-discourse to Christology?6. The Work of Jesus Christ and the Qur’an: A Forensic Search for Functional Equivalents6.1 God’s self-revelation in the Islamic tradition (with the involvement of Darius asghar-Zadeh)6.2 The relation between God and humans as a liberating relationship6.3 On the soteriological relevance of the Qur’an (with the involvement of Darius asghar-Zadeh)6.4 Can God suffer?6.5 Qur’anic stimuli for conceiving of emotions in God7. New Perspectives on the Qur’an7.1 Systematic conclusions from a Christian perspective7.2 Systematic conclusions from a Muslim perspectiveBibliographyReference text

Mouhanad Khorchide is Professor of Islamic Religious Education and Head of the Centre for Islamic Theology at the University of Münster.Klaus von Stosch is Schlegel-Professor for Systematic Theology and head of the International Center for Comparative Theology and Social Issues at the Catholic Theological Faculty of Bonn University.

• 1. Introduction2. The State of Christology in the Seventh Century2.1 The Chalcedon controversy2.2 A political compromise on dogma2.3 The neo-Chalcedonian doctrine of enhypostasis2.4 Christological debates among non-Chalcedonians2.5 The Arabian Peninsula as a confluence of heresies?2.6 The situation in the Arabian Peninsula in the seventh century3. New Developments in Modern Christology3.1 The starting point of consciousness Christology3.2 The modern paradigm shift in relational ontology and its impact on Christology3.3 Testing against the historical Jesus3.4 Multiple incarnations?4. A Holistic Reading of Surahs 19, 3 and 5 in the Context of a Diachronic Reading of the Qur’an’s Verses about Jesus4.1 Jesus in Surah Maryam4.1.1 Zachariah and John4.1.2 Mary and her child4.1.3 Jesus’s self-image4.1.4 An anti-Christological intervention in Q 19:34–40?4.1.5 Further themes in Surah Maryam4.1.6 Prophetological consolidation in the late Meccan and early Medinan periods4.2 Surah al ‘Imran4.2.1 Prologue (verses 1–32)4.2.2 Narrative core (verses 33–62)4.2.3 Religio-political arguments (verses 63–99)4.2.4 Self-assurance of the Muslim community (verses 100–200)4.2.5 Jesus crucified?4.3 Surah al-Ma’ida4.3.1 Structure and themes of the surah4.3.2 Criticism of any deification of human beings4.3.3 A break with Christianity?5. Jesus’s Position in Qur’anic Prophetology (Zishan Ghaffar)5.1 the early Meccan surahs: eschatological prophecy5.1.1 Imminent eschatological expectation?5.2 The middle Meccan surahs: prophetology as a combination of salvation, election and mercy5.2.1 The new context of the proclamation in the middle Meccanperiod and its central topoi5.2.2 The Qur’an’s apostolic doctrine in the middle Meccan period5.2.3 The birth of prophecy out of God’s mercy5.2.4 Muhammad as Moses redivivus – the consolidation of Qur’anic prophetology in the middle Meccan period5.3 Late Meccan prophetology: the apology of the messengers5.4 Qur’anic prophetology in Medina5.4.1 from existential to textual typology5.4.2 from community of fate to the universal community of the covenant: Qur’anic prophetology between universality andexclusivity5.4.3 the Messenger Muhammad as lawmaker and his specialprestige as a prophetic dignitary5.4.4 Prophetology as a counter-discourse to Christology?6. The Work of Jesus Christ and the Qur’an: A Forensic Search for Functional Equivalents6.1 God’s self-revelation in the Islamic tradition (with the involvement of Darius asghar-Zadeh)6.2 The relation between God and humans as a liberating relationship6.3 On the soteriological relevance of the Qur’an (with the involvement of Darius asghar-Zadeh)6.4 Can God suffer?6.5 Qur’anic stimuli for conceiving of emotions in God7. New Perspectives on the Qur’an7.1 Systematic conclusions from a Christian perspective7.2 Systematic conclusions from a Muslim perspectiveBibliographyReference text

Mouhanad Khorchide is Professor of Islamic Religious Education and Head of the Centre for Islamic Theology at the University of Münster.Klaus von Stosch is Schlegel-Professor for Systematic Theology and head of the International Center for Comparative Theology and Social Issues at the Catholic Theological Faculty of Bonn University.

• 1. Introduction2. The State of Christology in the Seventh Century2.1 The Chalcedon controversy2.2 A political compromise on dogma2.3 The neo-Chalcedonian doctrine of enhypostasis2.4 Christological debates among non-Chalcedonians2.5 The Arabian Peninsula as a confluence of heresies?2.6 The situation in the Arabian Peninsula in the seventh century3. New Developments in Modern Christology3.1 The starting point of consciousness Christology3.2 The modern paradigm shift in relational ontology and its impact on Christology3.3 Testing against the historical Jesus3.4 Multiple incarnations?4. A Holistic Reading of Surahs 19, 3 and 5 in the Context of a Diachronic Reading of the Qur’an’s Verses about Jesus4.1 Jesus in Surah Maryam4.1.1 Zachariah and John4.1.2 Mary and her child4.1.3 Jesus’s self-image4.1.4 An anti-Christological intervention in Q 19:34–40?4.1.5 Further themes in Surah Maryam4.1.6 Prophetological consolidation in the late Meccan and early Medinan periods4.2 Surah al ‘Imran4.2.1 Prologue (verses 1–32)4.2.2 Narrative core (verses 33–62)4.2.3 Religio-political arguments (verses 63–99)4.2.4 Self-assurance of the Muslim community (verses 100–200)4.2.5 Jesus crucified?4.3 Surah al-Ma’ida4.3.1 Structure and themes of the surah4.3.2 Criticism of any deification of human beings4.3.3 A break with Christianity?5. Jesus’s Position in Qur’anic Prophetology (Zishan Ghaffar)5.1 the early Meccan surahs: eschatological prophecy5.1.1 Imminent eschatological expectation?5.2 The middle Meccan surahs: prophetology as a combination of salvation, election and mercy5.2.1 The new context of the proclamation in the middle Meccanperiod and its central topoi5.2.2 The Qur’an’s apostolic doctrine in the middle Meccan period5.2.3 The birth of prophecy out of God’s mercy5.2.4 Muhammad as Moses redivivus – the consolidation of Qur’anic prophetology in the middle Meccan period5.3 Late Meccan prophetology: the apology of the messengers5.4 Qur’anic prophetology in Medina5.4.1 from existential to textual typology5.4.2 from community of fate to the universal community of the covenant: Qur’anic prophetology between universality andexclusivity5.4.3 the Messenger Muhammad as lawmaker and his specialprestige as a prophetic dignitary5.4.4 Prophetology as a counter-discourse to Christology?6. The Work of Jesus Christ and the Qur’an: A Forensic Search for Functional Equivalents6.1 God’s self-revelation in the Islamic tradition (with the involvement of Darius asghar-Zadeh)6.2 The relation between God and humans as a liberating relationship6.3 On the soteriological relevance of the Qur’an (with the involvement of Darius asghar-Zadeh)6.4 Can God suffer?6.5 Qur’anic stimuli for conceiving of emotions in God7. New Perspectives on the Qur’an7.1 Systematic conclusions from a Christian perspective7.2 Systematic conclusions from a Muslim perspectiveBibliographyReference text