Medieval Philosophical Discourse and Muslim-Christian Dialogue
As pluralistic societies in the West become the nonn and the "global village" becomes a reality, ecumenical dialogues gain prominence. Ecumenical dialogues, which, like many other discussions, first began among scholars as an exclusively academic activity, now take place in churches, corr...
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| Formato: | article |
| Lenguaje: | EN |
| Publicado: |
International Institute of Islamic Thought
1996
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| Materias: | |
| Acceso en línea: | https://doaj.org/article/ef1427693bea435a9f25d899905e23fc |
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| Sumario: | As pluralistic societies in the West become the nonn and the "global
village" becomes a reality, ecumenical dialogues gain prominence.
Ecumenical dialogues, which, like many other discussions, first began
among scholars as an exclusively academic activity, now take place in
churches, corrununities, and other sociopolitical organizations. In the
United States, in particular, attempts are being made to introduce educational
curricula that are sensitive to the culture and religious orientations of
minorities.
The very feasibility of a Christian-Muslim dialogue should be called
into question. Can the Islamic world enter into a dialogue with the secular
West? Any dialogue or discourse requires a corrunon language, a shared
worldview, and some basic agreement on some of the fundamental axioms
around which a worldview is formed. I fear that the Islamic world and the
West no longer have such a common language.
In the present discussion, I will offer an analysis and interpretation of
Muslim-Christian dialogue that calls for a reflection on the readiness of
Muslims to have a meaningful dialogue with the West. I argue that the necessary
condition for a meaningful dialogue between traditional Islam and
the secular West does not exist and, therefore, that any attempt to do so at
this time either will not succeed or will become a superficial survey of what
we have in common, such as the Ten Commandments. To elucidate, I will
first offer a model of a successful dialogue between Muslims and Christians
based on the medieval philosophical dialogue between Muslim and Christian
philosophers. I will then apply the conclusions drawn from this model
to contemporary attempts at such ecumenical dialogues.
Any student of medieval philosophy can observe two distinct periods
in the history of medieval philosophy, defined here as early and later,
each of which has distinct characteristics. The early period belongs to the
Church fathers who laid the groundwork for Christian philosophical and
theological frameworks. Early Christian philosophical writings of such
figures as Augustine, Boethius, John Scotus, St. Anselm, Peter Abaillard,
and others were responses to specific questions of an intellectual nature ...
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