Highlighting the Theological Shift after the Rise of Islam: The Example of Theodore Abū Qūrrah

“Abū Qūrrah was one of the major theologians who established Arabic-speaking Christian literature”

Theodore Abū Qūrrah was one of the most important theologians of the 8th-9th centuries. During his time, there was a notable shift in the use of the Arabic language in Christian literature, replacing Greek and Syriac. This change shaped the identity of Eastern Christians, as they began to systematically use the Arabic language most of the time from then on.¹

It is inescapable to state that Abū Qūrrah was one of the major theologians who established the Arabic-speaking Christian literature. For the Orthodox Church, he is the connection between Greek and Arabic patristic literature, as he knew both languages and could lead the way theologically and culturally for this historic beginning. What were his motivations? 

Since the 8^th century, there has been a significant movement within the Caliphate to elevate the importance of the Arabic language. Christians, being a vital part of the Caliphate, adopted the same language for their daily life, which resulted in translating the most important figures of their Greek/Syriac traditions. In addition, it must be said that many Christians lost their ties with their ancestors’ languages; hence, a ‘Christian faith guide’ had to be written again, from now on in Arabic.

However, what was the significant theological change between the two ages, before and after Islam? In other words, did they create a new theology and abandon the old one as too conservative? 

Abū Qūrrah took upon himself the task of writing new Arabic Orthodox Christian literature, rather than translating the old patristic books. Knowing his biblical and patristic sources very well, as well as the conditions of his age, he was able to bridge the church of the old Christian era and the new Islamic one. 

His writings inaugurate a new apologetic age for Christians in which they were not the favored people for authority. That is why his approach to introducing and defending Christianity warrants attention; Christianity was not the region’s primary religion, the Orthodox Church lacked supremacy among other Christian groups, and —primarily due to Islam—a new, iconoclastic movement had emerged among the Christians of the Caliphate. 

Among all these challenges, his response to Islam demands the most attention. Against Islam, Abū Qūrrah undertook the task of recording the faith while combating anti-Christian Islamic positions. As far as the doctrinal differences between the two religions are concerned, two issues are always of the utmost importance: Trinitarianism and the doctrine of the divinity of the Word.

Regarding Islam and the Trinity, Abū Qūrrah constantly emphasized the importance of a correct understanding of this doctrine. Christians do not believe in three gods, but in one God who exists entirely in three hypostases. He referred to many passages, both from the New and Old Testaments, to prove to his Christian congregation the authority of the Trinity. However, Islam’s outright rejection of the doctrine forced Abu Qarrah to explain it repeatedly.

For him, the Trinity is neither absolute Monotheism nor a system of Polytheism. The reference and relationship of the other two hypostases to the Father are not derogatory, but natural, as they have the same substance. These three hypostases are distinguished but not separated. The Father is the cause of the other two hypostases; they refer to Him to prove that they are not “other” Gods. At the same time, they are distinguished and called God to demonstrate their true divine nature. In this way, they are a trinity and a unity. 

In addition, as far as Christology is concerned, the divinity of the Word is the main difference between the two religions. However, unlike Trinitarianism, which Islam categorically rejected, it developed its own Christology based on Jesus being created, not uncreated. In other words, the Christology of Islam emphasized that Jesus is not God, which must be responded to accordingly by the Christians.  

Abū Qūrrah used Quranic terminology and repeatedly emphasized that the Word of God is not meant to be created. At the same time, God cannot be divided into parts. Therefore, God’s Word is not a part of God, but He is God Himself. In contrast to Christ, the record of revelation must be called the “sayings” of God, while its only Word is the Incarnated God himself. 

Abū Qūrrah presented the Incarnation to Islam with an oblique criticism of its theology. The reason for the Incarnation is for man to know God himself, not through a prophet. For this reason, God took on all human nature to save man with his natural elements. The oblique criticism lay in the impossibility of direct communion of God with humans, according to the absolute monotheism of Islam.

But how did Abū Qūrrah explain the crucifixion of God? Here, the Chalcedonian terminology played a significant role, and the emphasis on the passions in the flesh is of great importance. The divinity never suffers, nor dies, but the Word suffered in the flesh that he took. Abū Qūrrah gave natural proverbs that facilitate understanding: When a wooden box burns, if it contains gold inside, it remains as it is; always with the reservation and superiority of the divine nature.

“He dared to synthesize new works based on his theological heritage; however, with the aim of reaching the people of his age.”

Abū Qūrrah emphasized these Christian elements due to the challenges of his age. They existed before Islam and became the most effective means of combating it. Most of Abū Qūrrah’s argument is based on the anti-Arian polemic of the fathers. Now it is used against a religion that likewise refuses the divinity of Jesus Christ. At the same time, the creeds from the Ecumenical council, especially of Chalcedon (451), had a decent effect on Abū Qūrrah’s writings. 

To sum up, Abū Qūrrah did not initiate an ecclesiastical theology from the outset, nor did he limit himself to translating old books from previous ages. He dared to synthesize new works based on his theological heritage; however, with the aim of reaching the people of his age. The rise of Islam was not insignificant to the Church; it gave rise to a new generation of theologians, such as Theodore Abū Qūrrah, whose role remains vital today, especially for Middle Eastern Christians. 

As it is said, Abū Qūrrah is a patristic bridge between two ages and many banks; his life and work can enrich our knowledge of the region and connect today to the past. Let’s hope more studies will be conducted about his personality and age. 

Yohanna Musleh

1. That does not mean that there were no Arab Christians. However, the systematic use of this language by every Christian group started in the 8^th century, after the rise of Islam.  ↩︎