Muslim-Christian Relation

[English abstract]:
Abstract

In trying to fathom the crux of Rumi’s mystical ghazals, there is the thrill of investigation, the mental challenge of evaluating discordant sources, and the prospect of a better understanding of what Rumi wanted to say to his disciples, and by extension, what he might have wanted to say to us. Rumi tells a famous story, ultimately from a Buddhist source, in which people encounter an elephant for the first time in their lives, but it is in a pitch-black room, so that they are forced to feel it with their hands. Everyone comes up with a different description of the beast, based upon whether he touches the trunk, the tusks, the legs, the tail, the sides, and they fall to disputation, for lack of a candle to illuminate the truth. It was because of their vantage points that they disagreed.
All of us approach Rumi’s elephant from a particular, limited, vantage point. How might Rumi teach us to resolve these limitations? As we progress on our quest, step by step, toward the encounter with God, some are above us, some below us, but we cannot know where others are, and must be humble. We need a guide. Maybe not just one – who in Rumi’s case was the example of the Prophet Muhammad, but also there was Shams, then Salâh al-Din then Hosâm al-Din, and of course all through his life, his own spiritual practices. Perhaps, whatever civilization we identify with, his work may have something to tell us about how to avoid the kind of clash that diverts us from the path toward truth. Even if it does not fulfill that very lofty function, you may find that there are very beautiful stories and engaging, memorable poems from this 13th century Persian mystic, Rumi. Try to understand them historically, try to understand them traditionally, try to understand them spiritually, try to understand them poetically, try to understand them seriously.

Why should Christians engage in interfaith dialogue with Muslims? Does Islam have anything to offer Christians? What is Islamophobia, and what should we do about it?

These are just some of the questions addressed in Finding Jesus among Muslims, an urgent new book from author Jordan Denari Duffner. Drawing from church teaching, the stories of saints and martyrs, and her extensive personal experiences living among Muslims in both the United States and the Middle East, Duffner explains why all Christians are called to participate in interreligious dialogue, especially with Muslims. Her intelligent and fresh approach makes Duffner a welcome voice on some of the most important social and religious questions of our day.

Don Rodrigo Jiménez de Rada y su Historia han sido descritos durante muchísimo tiempo como elementos fundacionales de la nación española. Esto llevó a que, al menos hasta los años 60 del siglo pasado, la aproximación historiográfica nacionalista a ambos se realizara de manera exclusivamente acrítica y hagiográfica. Una vez que la crítica se abrió paso, empezó a aparecer una imagen totalmente diferente del personaje y su obra. En el presente capítulo, tras realizar un repaso a ese cambio de visión, se aborda su obra desde dos prismas: en primer lugar, se analiza de qué manera se ha manipulado el texto de su Historia en las sucesivas ediciones desde el siglo XVI, dando lugar a su deficiente transmisión y a diversas malinterpretaciones, tanto de la obra en su conjunto como de las intenciones del autor al realizarla. Tras ello, se plantea, a modo de hipótesis, la posibilidad de interpretar el neogoticismo de la obra como un producto de las ideas hierocráticas del autor, como una reivindicación de la superioridad del poder eclesiástico sobre el secular, o, al menos, de su total independencia con respecto a éste.

When the Muslim statement "A Common Word between us and you" appeared on the internet in October 2007, I found it to be dissonant to what I had read in early Muslim commentary on Q 3.64. I decided to investigate the interpretation of this "common word" verse across a wide range of commentaries on the Quran. Though interpretations vary, none of the commentaries understands Q 3.64 to refer to a theological concept held "in common" with non-Muslims.

Ire inter saracenos desiderio martyrii flagrans, or St. Francis’ Mission to Muslims
The aim of the article is to answer the question why and how the saint Francis of Assisi focused on Saracens (non believers, muslims). The author analyses the passages of Regula non bullata and Regula bullata in the first part. Further the author analyses the passages from some legends about saint Francis (written by Thomas of Celano, Henry of Avranches, and s. Bonaventure). He underlines the philosophical language of the
legend written by Henry of Avranches (even if he suffers the absence of trinitarian thinking). As the best author considers both legends written by s. Bonaventure. As the crucial point of the theological interpretation of Francis’s life the author considers 9th chapter of Legenda maior describing the meeting of s. Francis and the sultan (with all of principles Bonaventure theology: christology, trinitology, anthropology, reduction…). The key concept is the desire for martyr’s death which emanates from Francis’s interior and expresses of action of Holy Spirit. The key moment is the test by fire offered by Francis. In conclusion author presents reflection about today’s significances of saint Francis attitudes (as a peace, dialogue, encounter, prayer, the primacy of God’s action).

Reseña de los libros publicados por Diego Melo Carrasco: Las alianzas y negociaciones del sultán: Un recorrido por la historia de las "relaciones internacionales" del sultanato nazarí de Granada (siglos XIII-XV), Murcia, Editum, 2015; Compendio de cartas, tratados y noticias de paces y treguas entre Granada, Castilla y Aragón, Murcia, Editum, 2016

In the spring of 1518 an Italian cardinal, Egidio da Viterbo, travelled from Rome to Spain on a Papal mission. While the official purpose of the visit was to convince King Charles V to collaborate against the Turks, the Papal legate pursued another, more covert goal. The Cardinal sought to obtain for himself a translation of the Qur’ān. The translation was prepared for the Cardinal by Juan Gabriel, a Muslim convert (Morisco) from Teruel formerly known as Ali Alayzar. Seven years later, this text was corrected by another convert of Spanish origin, the famed Leo Africanus.
This book contains both an edition and study of Egidio da Viterbo’s Qur’ān. The critical edition is based on the two existing manuscripts and is the first published work to include the full text of this Qur’ānic translation. It includes the original translation, the corrections of the text made by Leo Africanus, an appendix with Qur’ānic glosses and a case study devoted to persons involved in the translation. The study serves as an introduction to the Latin text, exploring the context in which Muslim converts to Christianity collaborated with church authorities. It enumerates and analyzes the Morisco translator’s diverse philological tools, which could have been used by the clergymen for polemical purposes. At the same time, it offers further insight into European studies of Arabic during the period.

This document has been developed for a course on Christian-Muslim theological encounter in response to student interest in understanding the extent of similiarity/connections between the main figures of Jewish-Christian-Muslim traditions.

Please note this document is work in progress with the list of names initially derived from the Wikipedia article `List of people in both the Bible and the Quran' <https://en.wikipedia.org/wiki/List_of_people_in_both_the_Bible_and_the_Quran>

“Mirror of Chivalry: Salâh al-Dîn in the Medieval European Imagination,” in Images of the Other: Europe and the Muslim World before 1700. Cairo Papers on Social Science 19:2 (Summer, 1996), 7-38. Republished in J. Tolan, Sons of Ishmael: Muslims through European Eyes in the Middle Ages. Gainesville: University Press of Florida, 2008.

ABSTRACT: Since Gómez Moreno, historians have identified the Arab Baths of Baza (11th century) as Jewish Baths. This mistake led them to consider that the surrounding area was the Jewish Quarter. The reality is very different. There were at least two baths in Baza: the oldest in Marzuela arrabal (conserved at present in the Santiago Quarter) and the other, built ca. 1520 for the Moorish community, on the other side of the city. This Bath, situated in calle de la Judería (today calle del Cáliz, in the San Juan Quarter), has been destroyed. The little Jewish community of Baza never use this bath because of the Expulsion of the Spanish Jews thirty years before. RESUMEN: La historiografia tradicional, con Gómez Moreno a la cabeza, ha identificado los baños árabes de la ciudad de Baza (s. XI) como pertenecientes a la minoría judía. Este error de base ha hecho que en el entorno circundante se haya situado la supuesta judería. La realidad es bien distinta. En Baza existieron, al menos, dos baños: el antiguo del arrabal de Marzuela- que es el que se conserva actualmente, en el barrio de Santiago- y otro construido en tomo a 1520 para el uso de la comunidad morisca local en el otro extremo de la ciudad, situado en la antigua calle de la Judería -hoy calle del Cáliz, en el barrio de San Juan- y actualmente desaparecido. La pequeña comunidad judía de Baza nunca pudo utilizar estas termas puesto que había sido expulsada, junto al resto de hebreos españoles, casi treinta años antes.

This article addresses the question of the level of influence dispensational premillennialism
as a theology has had over evangelical attitudes toward Islam since
the September 11, 2001 terror attacks in New York and Washington. The
theological concepts that comprise dispensational pre-millennialism experienced a
significant increase in interest in the aftermath of 9/11 as the realities of terrorism
sank into the collective American consciousness. Shortly after the 9/11 attacks, a
new wave of evangelical literature appeared that sought to frame Islam in an
increasingly marginalized setting justified by the claim that radical Islam is
representative of the whole of Islam. Dispensational pre-millennialism offers the
evangelical Christian an escape from a post-modern, inclusive society that is
increasingly at odds with the evangelical exclusivist view of religious truth. As a
result religious pluralism, a traditional, core tenet of the American democracy, has
come under fire from dispensational pre-millennialists who view religious pluralism
as a threat to America’s identity as a “Christian nation”. The rapidly changing,
post-modern, pluralistic world, in which the influence of other religious traditions
must be considered, drives the pre-millennialists to seek theological positions that
provide shelter and encourage religious isolation, such as that offered by dispensational
pre-millennialism.

How do ‘new’ and ’old’ Islamic actors in contemporary Albania define religious legitimacy, the nation and religious otherness? This chapter uses Olivier Roy’s analytical distinction between accommodationism and neo-fundamentalism as a compass to navigate through Albania’s complex religious landscape by exploring different sets of beliefs promulgated by a selection of Islamic groups (2010).  These are the Muslim Community of Albania, which represents ‘official Islam’ , and ‘mainstream’ Sunni Muslims, who are typically accommodationist. I also analyse a Sufi subgroup thereof, which is equally accommodationist, but in a slightly different manner. As a neo-fundamentalist counterpoint, I explore the ideas of a competing organisation composed of Salafi imams.

Accommodationism means that the bond between religion and a specific territory and culture of origin is tight. In this context, ‘culture’ refers to Albanian historical tradition and the language-based, secular nation-building project engineered by modernising state elites since the early 20th century. Neo-fundamentalism, conversely, is a globalised form of religion that emphasises the gap between faith and culture. As such, it represents a reformatted, exportable form of religiosity, which stands in contrast to cultural ethno-national ways of being Muslim. Neo-fundamentalist religious identity is faith-based, and seeks to ground itself solely upon explicit religious norms, at least in principle. Accordingly, these believers make their religiosity visible through a global uniform of religious markers detached from the surrounding culture.

In the Albanian Islamic context, the theoretically informed labels, neo-fundamentalist and accommodationist, roughly correspond to the ‘Albanianist’ versus the ‘Salafi’ forms of Islam. To some extent, this resonates with mainstream distinctions adopted in Albania and in the Balkans. A popular Albanian term for Muslims associated with neo-fundamentalist forms of Islam is ‘fanatic’ (fanatik). Accommodationism is commonly related to ‘old’ forms of Islam, which many be deemed as local, rooted, and European as well as tolerant and moderate. Neo-fundamentalism, conversely, refers to certain ‘new’ forms of Islam, i.e. those perceived to be imported, transnational, alien, ‘fanatic’ and a threat to local religious customs. This cultural distinction between what are deemed acceptable and unacceptable forms of Islam is often politicised and securitised. As I will show, the association between neo-fundamentalism and violence is not necessarily correct, and the Salafi community under scrutiny here can be defined as pacifist and purist (Wiktorowicz 2006). These two formats, moreover, clash and merge together as different local actors seek to recast and legitimize their respective positions.

Materials and observations gathered during the Second Kamchatka Expedition (1734-1743) then composed by G.F. Müller make up two foundational works, which describe Muslim everyday life, belief and practices, and quantitative data on the history of the missionary work of the Russian Orthodox Church in the Siberian administrative district in the mid-18th century. The first is Müller’s work, Opisanie Sibirskikh Narodov - "Description of the Siberian Peoples," which contains his firsthand accounts of Muslim beliefs and practices. The second is Müller's accounts of Muslim's and other native peoples in Siberia - Opisanie Sibirskogo Tsarstva – “Description of the Siberian Realm,” which contends that Kuchum, as leader of the Khanate of Sibir’, sought to spread Islam amongst the native peoples of western Siberia in cross-border raids.

This new series provides a forum for exchange on a myriad of alternative histories of marginalized communities and individuals in the Near and Middle East and Mediterranean, and those of Middle Eastern or Mediterranean heritage. It will highlight thematic issues relating to various native peoples and their narratives and – with particular contemporary relevance – explore encounters with the notion of ‘other’ within various societies. Often moving beyond the conventional state-centred and dominant monolithic approach, or reinterpreting previously accepted stories, books in the series examine and explain themes from inter-communal relations, environment, health and society, and will explore ethnic, communal, racial, linguistic and religious developments that go beyond geopolitical compositions.

Building on the foundations of scholarship within an interdisciplinary framework, this series spans the continuum of Near Eastern and Mediterranean traditions extending from the fourth millennium B.C. to the present – bridging previous fields which originally had little connection with each other. The aim is to enhance perspectives by applying various methodological approaches to dilemmas that have in the past been treated as the exclusive concern of a single given discipline.

Key Features

Creates a forum for marginalized and/or indigenous communities to engage with the ‘accepted past and present’ and to challenge previously accepted truths
Opens a dialogue for alternative intellectual histories/narratives
The first series to focus on indigenous and minoritized related narratives from the understudied and often marginal perspective
Covers cultural, linguistic, ethnic, gendered, political, numerical and economic communities in the Near and Middle East, the Mediterranean and its extended environs
Engages with all periods of history from the ancient world to the present day, especially in terms of continuity of culture, cultural heritage and heritage preservation
Communities studied may include Alawites, Alevis, Armenians, Assyrians, Christians, Copts, Druze, Jews, Mandaens, Maronites, Palestinians, Pontian/ Anatolian Greeks, Samaritans, Shabbaks, Yezidis and Zoroastrians among others

6 The fellowship of faiths
8 Overtures for dialogue; The Roman Catholic Church on Islam and Muslim
10 A Thriving Islamic Community: Leading by example
12 ‘Tabletalk’: Christians and Muslims in conversation
14 ‘Unity and Tolerance in a Multicultural Society’
16 Monks and Muslims; towards a global Abrahamic community
20 Hujjatul-Islam Dr Mohammad Ali Shomali at ICEL Press Conference
21 Meeting for a Common Good
22 Prophecy, Yesterday & Today
24 Abraham: A Role Model and Guide for Mankind
26 Inclusiveness as a strategy for preventing and countering radicalisation
28 The Impact of Christian-Muslim Relations on World Peace
31 World Peace and Christian-Muslim Relations
32 The 7th Catholic -Shi‘a Dialogue Qum & Mashhad – Iran
35 Visit the ‘Instituto Universitario Sophia’
35 Muslims and Christians continue building bridges through dialogue
36 Personhood, virtue and moral cultivation A Christian – Muslim workshop
38 On the Wings of Unity
42 Shi‘a Muslims & the World Council of Churches
46 Palermo: a historical host
48 Identity & the Other
50 Understanding God’s Plan
54 Interfaith meeting at Lambeth Palace
56 A visit north of Hadrian’s Wall
58 The power of religion in motivating people
60 Love in Religions, the cutting-edge issue
62 Beyond just a dialogue
66 Can we call ourselves ‘one faith’?
68 Among Brothers and Sisters of Different Faiths
74 Special Award for Interreligious: Islam and Christianity
75 Going North of the Border
76 Dr Mohammad Ali Shomali’s speech at The Scottish Parliament
76 Travelling across the pond
78 Scotland: Giving Unity Wings
80 Interfaith Engagement; theory and practice
84 A retreat with a difference – Welwyn Garden City
86 Travelling for Peace
90 ‘Wings of Unity’: Theory and practice
94 Faith & Learning
96 “Unity of God – Unity in God”
100 Building Peace: The Culture of Interreligious Dialogue
102 Visits to Canada, Scotland and the Netherlands
104 Visit Scotland
105 Trip to the Netherlands
106 Seeing the face of God in other religions
107 The Rights of Children
108 Imam Husayn’s Message for humanity
110 Wings of Unity: Effective and Affective Dialogue
112 Jerusalem, History, Theology and International Law
116 Visit to Canada – The Wilfrid Laurier University Waterloo
118 Humbleness: A Christian perspective
120 Humbleness: An Islamic perspective
122 The importance of relating to others
124 Together on the Wings of Unity
128 Wings of Unity@ History, Methodology & Outcomes
132 On Emptiness – a Christian perspective
134 How to empty ourselves -an Islamic perspective
136 Suffering and Unity: An Islamic Perspective
140 The role of the ‘Word of God’ in our life
142 How Christians engage with the scriptures
144 Justice/Fairness – an Islamic presentation
146 Talk on Justice – a Christian presentation
148 Interfaith youth camp in Scotland
150 Lady Mary in the Qur’an
154 Week of Unity – Muslims & Christians

Si existe alguna ciudad en el mundo que refleje de manera ejemplar la confluencia de las tres culturas principales del mundo mediterráneo medieval, ésta es sin duda Toledo. El período de convivencia cultural y religiosa de musulmanes, judíos y cristianos  en la ciudad del Tajo se inicia a principios del siglo VIII con la invasión islámica y se extienda hasta finales del siglo XV con la expulsión de los judíos por los Reyes Católicos. Este libro pretende analizar el significado histórico-artístico de esta síntesis cultural desarrollada en la  Toledo medieval.

Muslim values,  global values. Empirical data from the " World Values Survey "

Arno Tausch (born on February 11, 1951 in Salzburg, Austria) is an Austrian
political scientist and one of the founders of quantitative world system and
development research in Europe. His research program is focused on world
systems theory, development studies and dependency theory, European studies
in the framework of core-periphery relationships, and quantitative peace studies.
Dr. Tausch, a liberal Catholic, is an active participant in the liberation theology
movement and the ecumenical dialogue between the major world religions. He
authored or co-authored 14 books in English, 5 books in German, and in all over
170 printed or electronic scholarly and current affairs publications in 6
languages (English, Finnish, French, German, Russian and Spanish) for well
over 50 journals and/or publishing institutions around the globe. Among these
publications there are 35 articles for 24 major peer-reviewed social science
journals, and books and book chapters for such publishing houses as Dutch
University Press, Nova Science Publishers, N.Y., Palgrave Macmillan,
Rozenberg, Routledge, Saint Martin's Press, N.Y.. In all, Tausch already
published in 24 countries around the globe: Argentina; Australia; Austria;
Canada; China; Finland; France; Germany; Greece, India; Irish Republic; Israel;
Italy; Luxembourg; the Netherlands; Pakistan; Poland; Russia; Slovenia; Spain;
Sweden; Turkey, the United Kingdom and the United States of America.

The term "maurophilia" was coined by Georges Cirot in a series of articles published in the Bulletin Hispanique during the years of the Second World War. Since then, the idealized image of the Moor in the many genres of Golden Age literature has been interpreted as a nostalgic look at the Islamic cultural past, or as an expression of dissenting voices in a space overwhelmed by the ubiquitous surveillance of the Inquisition, the persecution of minorities, and the obsession with blood purity as structuring criteria for social hierarchies. This article revises the concept of maurophilia in light of Lope de Vega's Jorge Toledano (1595-97), a rarely studied captivity play, in which the idealized relations between Moors and Christians serve as an instrument to exalt notions of lineage and genealogical purity, as well as to repudiate the Morisco communities during the years leading up to the expulsion.

Sayyid Quṭb è oggigiorno considerato come una delle figure simbolo del radicalismo contemporaneo. A questo proposito vogliamo brevemente indagarne il pensiero evidenziandone l’evoluzione. Gli eventi che Quṭb si trovò a vivere in prima persona, come la sua permanenza negli Stati Uniti e i molteplici periodi di detenzione, lo toccarono nel profondo e lo indussero a maturare via via un islam sempre più radicale.

Background: The mathematical idea of Jesus Christ is ­ ~ ≤ X ≤ ~ and X = Y. Other mathematical ideas are the Cartesian coordinate system, n⁰ = 1 and ~, and n⁰ = 1 (X for the Lord ‘s day) and n ^n + 2 (Y for human’s day). Mathematically, it is scholarly that Christ came from heaven to earth and the dead people, and then came back to heaven through the earth. The gospel does not introduce a new Lord. There is no other Lord in Christianity, except Christ. The mathematical idea of - ~ ≤ X1 < ~ and X1 = Y1 is for Satan and the false prophet.
Objectives: To show mathematically that Jesus Christ is Lord and journey of Jesus Christ from heaven to earth and the world of the dead, then returned to heaven through this world. This journey is scholarly.
Methods: The n⁰ (X) and 10 ^2+n is mathematical ideas of days in God and human. The n⁰ = 1 and ~ in which -~≤ n ≤ ~ is for mathematical idea for one God. The ­ ~ ≤ X ≤ ~ and X = Y is mathematical idea for the spiritual journey of Jesus Christ. For the false prophet and Satan are - ~ ≤ X1 < ~ and X1 = Y1, and Cartesian coordinate systems were described.  Searched verses in the Bible manually and via the internet. Keywords included such as Christ, and the false prophet. 
Results: God in the Old Testament is the same as God in the New Testament. In mathematics, God is the same as one and ~. Mathematics can show who is God. Christ is the same as God. There is no other Christ. God became man in Jesus Christ to preach the gospel to humans. He went to the earth of the dead to preach the gospel 3 days, returned to the earth, and then to the heaven. This is the spiritual journey. Emmanuel is God with us.  A Christian could catch up into paradise as Paul’s vision. It was from the earth. It was not from heaven. It is different with Jesus Christ’s journey. Paul’s vision shows that the man catch up from the world to heaven, returned to the earth and died. He needed to wait the advent of Christ to rise up him from the death. Christ is eternal forever. The man in Paul’s vision still needs to be rise by Christ on the day of the Lord. The - ~ ≤ X ≤ ~ and X = Y fills Quadrant 1, Quadrant 2, Quadrant 3, and Quadrant 4 in the Cartesian coordinate system. Mathematical idea of -~ ≤ X=Y ≤ ~ is first the evidence as spiritual journey of Jesus Christ as the Father, Son, and the Spirit. The Cartesian coordinate system is the second evidence of the journey. Another evidence in mathematical idea, the third evidence, of the Father, Son and the Spirit is n⁰ = 1, ~. For example, if n is 1, 2, 3, the result is 1⁰ = 2⁰ = 3⁰ = 1. It shows that the Father, the Son, and the Spirit is one. The forth evidence is day in the Lord and day in human. Its mathematical idea is n⁰ = 1 (the Lord’s day) and n^n+2 (human’s day). Satan was from heaven and was thrown into the earth. It was not a spiritual journey. Satan, his angels and the false prophet have been thrown into the hell.  The mathematical model of the false prophet is - ~ ≤ X1 < ~ and X1 = Y1.
Conclusions: Jesus Christ is the Lord and scholarly. There is only one Lord Jesus Christ. The ­ ~ ≤ X ≤ ~ and X = Y shows that Jesus Christ is the Lord. Ten mathematical ideas or evidences can demonstrate the relationship between God, Jesus Christ, and the Spirit. This relationship also shows the Spiritual Journey of Jesus Christ. These include n⁰ = 1and~ , n0⁰ (X) and n^2+n, -~ ≤ X=Y ≤ ~, and the Cartesian coordinate systems. The false prophet has mathematic idea as - ~ ≤ X1 < ~ and X1 = Y1.

Des documents variés issus de plusieurs fonds d’archives de Barcelone offrent une vision active du port d’Alexandrie qui contraste avec l’état de dégradation que soulignent en revanche les pèlerins ou autres voyageurs pourtant bien renseignés eux aussi sur cette cité. Le présent article liste donc cette documentation barcelonaise en détaillant ses différents apports. Si les principales sources sont de nature commerciale - séries de contrats notariés, livres de comptes, sources fiscales -, des chroniques, ainsi que des documents de chancellerie éclairent aussi les rapports diplomatiques entre la couronne d’Aragon et le sultanat mamlûk. Mais l’apport le plus original réside dans des sources « religieuses » destinées à sanctionner ou contrôler les marchands qui se livraient au négoce avec le sultanat, théoriquement prohibé par la papauté en raison de la préparation d’une nouvelle croisade. L’ensemble permet de brosser un vivant tableau des activités marchandes du port et révèle in fine les raisons du hiatus avec les témoignages des voyageurs.

This article centres on the Latin translations of the Qur’an by Robert of Ketton (1142–3/537–8) and Mark of Toledo (1209/606), as viewed within the context of their earlier translations of scientific works. In previous scholarship, the Latin Qur’ans of Robert of Ketton and Mark of Toledo have been studied with respect to linguistic features and considered separately from their translations of astrological and medical texts. This paper proposes to reunite these strands of translation activity by examining the ways in which scientific discourse influenced the Latin translations of the Qur’an. The paper demonstrates that the translators incorporated their scientific expertise into their translations of the Qur’an by employing terminology specific to their respective fields of astrology and medicine. On the basis of this new evidence, it is argued that Robert of Ketton sought to promote the study of astrology and astronomy, while Mark of Toledo’s use of medical jargon formed part of a calculated polemical strategy in which he portrayed the spread of Islam as a disease to be treated by a physician.

https://www.ciadoslivros.com.br/a-psicanalise-e-os-lestes-1076661-p685509

APRESENTAÇÃO

PREFÁCIO
Paulo SCHILLER

O ANALISTA E OS BÁRBAROS
Paulo Sérgio de SOUZA JR.

A POSSIBILIDADE DE UMA PSICANÁLISE LACANIANA EM LÍNGUA ÁRABE
Zoubida BESSAIH

O INTRADUZÍVEL ENTRE OS ECOS CÁLIDOS E MORTÍFEROS DE UMA MESMA LÍNGUA
Janine ALTOUNIAN

PSICANÁLISE NA RÚSSIA
Renata Udler CROMBERG

SOBRE A PALESTRA DO DR. SKALKOVSKY
Sabina SPIELREIN

DE LÍNGUA A LÍNGUA NA LINGUAGEM E, ENTÃO, À ASSUNÇÃO DA FALA
Katerina MALICHIN

ALUCINANDO O OUTRO: FANTASIAS DERRIDIANAS SOBRE A ESCRITA CHINESA
CHANG Han-Liang

This paper critically assesses the political paradigm shift of Byzantine theological thought towards Islam after the fall of Constantinople. Within this historical juncture, I focus on the re-articulation of the intellectual discourse of George of Trebizond towards a more conciliatory stance in opposition to the polemical hegemonic narrative of the Eastern Christian past. My aim is twofold: a) to indicate the premises of his discourse regarding Islam in comparison to the dominant prejudice against it; and b) to examine contextually his diverse perspective in approaching the Muslim ‘other’, his distinct religious considerations and political programme, as well as the theoretical formula proposed for the co-existence of the two communities. Furthermore, I explore whether his political swing and his contribution to the de-construction of the negative stereotypical images of Islam acquired social consensus and influenced in the long run the political behavior of the Christian ‘imagined community’ within the ottoman commonwealth. The method of elaborating the material is the so-called Essex School pattern, according to which discourse is analyzed as a network of meaning, articulating both linguistic and non-linguistic elements/signifiers that function as the nodal points of the discursive structure. Last but not least, I consider whether his relevant works might be a possible basis for Orthodox theology to transcend religious bias and establish a spirit of mutual understanding with Islam.