Muna Tatari is Professor of Islamic Systematic Theology at the University of Paderborn and is a member of the German ethics council.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.

• Note on Transcription ix Introduction 1I. MARY IN THE CHRISTIAN TRADITION1. Mary in the Biblea) Mary in the Corpus Paulinum and the Gospel of Markb) Mary in the Gospel of Matthewc) Mary in the Gospel of Luked) Mary in the Gospel of Johne) Summary2. Mary in Patristicsa) The Protevangelium of Jamesb) Mary as the New Evec) Mary as the archetype of the Churchd) Mary’s purity and lack of sine) Virginity and labour pains3. Dogmatic Precepts of Mariologya) Perpetual virginityb) Mary as the new human being freed from original sinc) Other dogmatic precepts4. Mary in the Political Theology of Late Antiquitya) The political situation during the emergence of the Qurʾanb) The religious propaganda of Heracliusc) Mary as military commanderd) Jewish apocalyptic counter-imagesII. MARY IN THE QURʾAN1. The Surah Maryama) Zechariah and John the Baptistb) Mary’s withdrawal and the proclamation of Jesus’s birthc) Pregnancy and birthd) Mary’s conflicts and Jesus as the bringer of peacee) Mary as the mother of Jesus and as a prophet?f) Summary2. The Surah Āl ʿImrāna) On the genealogy of Maryb) Mary’s birth and childhood – the connection with Zechariahc) The first Annunciation scened) The second Annunciation scenee) Other verses from the Medinan period prior to the confrontation with Byzantiumf) Summary3. The Surah al-Māʾidaa) Criticism of the political Mariology of Byzantiumb) Criticism of the imperial downplaying of Mary’s humanityc) On the significance of Mary’s eatingd) Limits and opportunities of the presentation of Mary in the Surah al-MāʾidaIII. MARY IN THE CONTEXT OF ISLAMIC SYSTEMATICTHEOLOGY1. The Qurʾanic Mary as an Impulse for Prophetologya) The portrayal of Mary as an impulse for Islamic prophetologyb) On the meaning of vulnerability in the relationship with Godc) Was Mary a prophet?2. The Qurʾanic Mary as a Stimulus to a TraditionalUnderstanding of God’s Actionsa) Distinctions in the perception of miracles in classical scholastic theologyb) On the crisis of the classical perception of the concept of miracles in the modern period and its consequences for the distinctions drawn by classical theologyc) A reappraisal of our understanding of miracles through the Qurʾanic Maryd) Mary and Muhammad3. Mary as a Figure of Emancipationa) The story of Mary in the Qurʾan as a stimulus for greatergender equalityb) Mary as a boundary breakerc) Mary as a stumbling-block and an incitement to subversion4. Mary as an Aesthetic Role Modela) An invitation to visibly reserve something for God aloneb) An invitation to a culture of disruption and renunciation5. In Dialogue with Christianitya) Obstacles to dialogueb) Between appropriation and syncretismc) A warning against projectingIV. IMPLICATIONS FOR COMPARATIVE THEOLOGY1. Christian Perspectivesa) Intensification: freedom through devotionb) Recovery: Mary as a prophet and as a protagonist of anti-imperial theologyc) Reinterpretation: Mary as a transgressor of boundariesd) Appropriation: from a Christian mascot to a typological figure binding together religionse) Rectification: rehabilitation of a Mariology based on prerogativesf) Reaffirmation: Mary’s lowliness as a pointer to God’s kenosis2. Islamic Perspectivesa) Intensification: on the beauty and the political significance of Maryb) Recovery: Muhammad’s special connection with Maryc) Reinterpretation: on the dialectical interconnectedness of ‘Yes’ and ‘No’ before God – clarity in the processd) appropriation: Mary and God’s unqualified gift of gracee) Rectification: Mary as a warning to exercise care in passing theological judgement on othersf) Reaffirmation: radicalism and the Golden MeanBibliographyIndex

Muna Tatari is Professor of Islamic Systematic Theology at the University of Paderborn and is a member of the German ethics council.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.

• Note on Transcription ix Introduction 1I. MARY IN THE CHRISTIAN TRADITION1. Mary in the Biblea) Mary in the Corpus Paulinum and the Gospel of Markb) Mary in the Gospel of Matthewc) Mary in the Gospel of Luked) Mary in the Gospel of Johne) Summary2. Mary in Patristicsa) The Protevangelium of Jamesb) Mary as the New Evec) Mary as the archetype of the Churchd) Mary’s purity and lack of sine) Virginity and labour pains3. Dogmatic Precepts of Mariologya) Perpetual virginityb) Mary as the new human being freed from original sinc) Other dogmatic precepts4. Mary in the Political Theology of Late Antiquitya) The political situation during the emergence of the Qurʾanb) The religious propaganda of Heracliusc) Mary as military commanderd) Jewish apocalyptic counter-imagesII. MARY IN THE QURʾAN1. The Surah Maryama) Zechariah and John the Baptistb) Mary’s withdrawal and the proclamation of Jesus’s birthc) Pregnancy and birthd) Mary’s conflicts and Jesus as the bringer of peacee) Mary as the mother of Jesus and as a prophet?f) Summary2. The Surah Āl ʿImrāna) On the genealogy of Maryb) Mary’s birth and childhood – the connection with Zechariahc) The first Annunciation scened) The second Annunciation scenee) Other verses from the Medinan period prior to the confrontation with Byzantiumf) Summary3. The Surah al-Māʾidaa) Criticism of the political Mariology of Byzantiumb) Criticism of the imperial downplaying of Mary’s humanityc) On the significance of Mary’s eatingd) Limits and opportunities of the presentation of Mary in the Surah al-MāʾidaIII. MARY IN THE CONTEXT OF ISLAMIC SYSTEMATICTHEOLOGY1. The Qurʾanic Mary as an Impulse for Prophetologya) The portrayal of Mary as an impulse for Islamic prophetologyb) On the meaning of vulnerability in the relationship with Godc) Was Mary a prophet?2. The Qurʾanic Mary as a Stimulus to a TraditionalUnderstanding of God’s Actionsa) Distinctions in the perception of miracles in classical scholastic theologyb) On the crisis of the classical perception of the concept of miracles in the modern period and its consequences for the distinctions drawn by classical theologyc) A reappraisal of our understanding of miracles through the Qurʾanic Maryd) Mary and Muhammad3. Mary as a Figure of Emancipationa) The story of Mary in the Qurʾan as a stimulus for greatergender equalityb) Mary as a boundary breakerc) Mary as a stumbling-block and an incitement to subversion4. Mary as an Aesthetic Role Modela) An invitation to visibly reserve something for God aloneb) An invitation to a culture of disruption and renunciation5. In Dialogue with Christianitya) Obstacles to dialogueb) Between appropriation and syncretismc) A warning against projectingIV. IMPLICATIONS FOR COMPARATIVE THEOLOGY1. Christian Perspectivesa) Intensification: freedom through devotionb) Recovery: Mary as a prophet and as a protagonist of anti-imperial theologyc) Reinterpretation: Mary as a transgressor of boundariesd) Appropriation: from a Christian mascot to a typological figure binding together religionse) Rectification: rehabilitation of a Mariology based on prerogativesf) Reaffirmation: Mary’s lowliness as a pointer to God’s kenosis2. Islamic Perspectivesa) Intensification: on the beauty and the political significance of Maryb) Recovery: Muhammad’s special connection with Maryc) Reinterpretation: on the dialectical interconnectedness of ‘Yes’ and ‘No’ before God – clarity in the processd) appropriation: Mary and God’s unqualified gift of gracee) Rectification: Mary as a warning to exercise care in passing theological judgement on othersf) Reaffirmation: radicalism and the Golden MeanBibliographyIndex

Muna Tatari is Professor of Islamic Systematic Theology at the University of Paderborn and is a member of the German ethics council.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.

• Note on Transcription ix Introduction 1I. MARY IN THE CHRISTIAN TRADITION1. Mary in the Biblea) Mary in the Corpus Paulinum and the Gospel of Markb) Mary in the Gospel of Matthewc) Mary in the Gospel of Luked) Mary in the Gospel of Johne) Summary2. Mary in Patristicsa) The Protevangelium of Jamesb) Mary as the New Evec) Mary as the archetype of the Churchd) Mary’s purity and lack of sine) Virginity and labour pains3. Dogmatic Precepts of Mariologya) Perpetual virginityb) Mary as the new human being freed from original sinc) Other dogmatic precepts4. Mary in the Political Theology of Late Antiquitya) The political situation during the emergence of the Qurʾanb) The religious propaganda of Heracliusc) Mary as military commanderd) Jewish apocalyptic counter-imagesII. MARY IN THE QURʾAN1. The Surah Maryama) Zechariah and John the Baptistb) Mary’s withdrawal and the proclamation of Jesus’s birthc) Pregnancy and birthd) Mary’s conflicts and Jesus as the bringer of peacee) Mary as the mother of Jesus and as a prophet?f) Summary2. The Surah Āl ʿImrāna) On the genealogy of Maryb) Mary’s birth and childhood – the connection with Zechariahc) The first Annunciation scened) The second Annunciation scenee) Other verses from the Medinan period prior to the confrontation with Byzantiumf) Summary3. The Surah al-Māʾidaa) Criticism of the political Mariology of Byzantiumb) Criticism of the imperial downplaying of Mary’s humanityc) On the significance of Mary’s eatingd) Limits and opportunities of the presentation of Mary in the Surah al-MāʾidaIII. MARY IN THE CONTEXT OF ISLAMIC SYSTEMATICTHEOLOGY1. The Qurʾanic Mary as an Impulse for Prophetologya) The portrayal of Mary as an impulse for Islamic prophetologyb) On the meaning of vulnerability in the relationship with Godc) Was Mary a prophet?2. The Qurʾanic Mary as a Stimulus to a TraditionalUnderstanding of God’s Actionsa) Distinctions in the perception of miracles in classical scholastic theologyb) On the crisis of the classical perception of the concept of miracles in the modern period and its consequences for the distinctions drawn by classical theologyc) A reappraisal of our understanding of miracles through the Qurʾanic Maryd) Mary and Muhammad3. Mary as a Figure of Emancipationa) The story of Mary in the Qurʾan as a stimulus for greatergender equalityb) Mary as a boundary breakerc) Mary as a stumbling-block and an incitement to subversion4. Mary as an Aesthetic Role Modela) An invitation to visibly reserve something for God aloneb) An invitation to a culture of disruption and renunciation5. In Dialogue with Christianitya) Obstacles to dialogueb) Between appropriation and syncretismc) A warning against projectingIV. IMPLICATIONS FOR COMPARATIVE THEOLOGY1. Christian Perspectivesa) Intensification: freedom through devotionb) Recovery: Mary as a prophet and as a protagonist of anti-imperial theologyc) Reinterpretation: Mary as a transgressor of boundariesd) Appropriation: from a Christian mascot to a typological figure binding together religionse) Rectification: rehabilitation of a Mariology based on prerogativesf) Reaffirmation: Mary’s lowliness as a pointer to God’s kenosis2. Islamic Perspectivesa) Intensification: on the beauty and the political significance of Maryb) Recovery: Muhammad’s special connection with Maryc) Reinterpretation: on the dialectical interconnectedness of ‘Yes’ and ‘No’ before God – clarity in the processd) appropriation: Mary and God’s unqualified gift of gracee) Rectification: Mary as a warning to exercise care in passing theological judgement on othersf) Reaffirmation: radicalism and the Golden MeanBibliographyIndex