1b] Islam and Jesus Christ.

1b]
I died that bread may be eaten in my name; that they plant me in season.
How many lives will I live!For in every furrow of earth
I have become a future, I have become a seed.
I have become a race of men, in every human heart
A drop of my blood, or a little drop.
After they nailed me and Icast my eyes towards the city
I hardly recognised the plain, the wall, the cemetery;
As far as the eye could see, it was something
Like a forest in bloom. Wherever the vision couldreach,
there was a cross, a grieving mother
The Lord be sanctified! This is the city about to give birth.
Badr Shakir al-Sayyab, Christ after the Crucifixion
This is a poem of salvation, political and theological, a poem that
interweaves, in a apocalyptic voice, the Jesus of the Gospels and the
risen Christ triumphant, a Jesus who is lord of the wretched of the
earth and a Christ who is lord and healer of nature. It is a poetic
gospel in miniature, a vision of Christ in suffering and ultimately in
victory.
So: I think it can safely be shown that Islamic culture presents us
with what in quantity and quality are the richest images of Jesus in
any non-Christian culture. No other world religion known to me has
devotedso much loving attention to both the Jesus of history and to
the Christ of eternity. This tradition is one that we need to
highlight in these dangerous, narrow-minded days. The moral of the
story seems quite clear: that one religion will often act as the
hinterland of another, willlean upon another to complement its own
witness. There can be no more salient example of this interdependence
thanthe case of Islam and Jesus Christ. And for the Christian in
particular, a love of Jesus may also mean, I think, an interest in how
and why he was loved and cherished by another religion./

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