上帝的魔鬼：基督教回应中的实用主义神学Ṣalāḥ 1187年al-Dīn对耶路撒冷的征服

IF 0.1 Q3 HISTORY

Medieval Encounters Pub Date : 2021-06-14 DOI:10.1163/15700674-12340098

Keagan Brewer

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引用次数: 0

摘要

本文考虑基督教对Ṣalāḥ al- d - n征服耶路撒冷后的邪恶问题的反应。在天主教徒中，奥黛塔·卡蒂提出了正统的回应，即上帝在惩罚基督徒的罪恶。然而，这种观点的合乎逻辑的结论是，穆斯林是上帝的代理人，尽管他们从基督徒手中夺取耶路撒冷是“邪恶的”。十二世纪的神学家相信，上帝可以利用魔鬼为善服务。作为对1187年的回应，虽然许多基督徒将穆斯林描绘成邪恶的，但有些人表示他们是神圣的代理人。与此同时，其他人抱怨穆斯林的神(包括Muḥammad)比基督教的神更优越;基督教的神是冷漠的、暴力的或邪恶的;1189-92年的十字军东征违背了上帝的意愿;十字军是杀人犯。以神的奥秘为中心的思想终结陈词滥调允许基督教在面对这一深刻的伦理争议时继续存在。

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God’s Devils: Pragmatic Theodicy in Christian Responses to Ṣalāḥ al-Dīn’s Conquest of Jerusalem in 1187

This paper considers Christian responses to the problem of evil following Ṣalāḥ al-Dīn’s conquest of Jerusalem. Among Catholics, Audita Tremendi offered the orthodox response that God was punishing Christian sin. However, the logical conclusion of this view is that the Muslims were agents of God despite being “evil” for having captured Jerusalem from Christians. Twelfth-century theologians believed that God could use demons in the service of good. In response to 1187, while many Christians portrayed the Muslims as evil, some expressed that they were divine agents. Meanwhile, others murmured that Muslim gods (including, to some, Muḥammad) were superior to Christian ones; that the Christian god was apathetic, violent, or wicked; that the crusade of 1189–92 was against God’s will; and that crusaders were murderers. Thought-terminating clichés centring on the divine mysteries permitted the continuance of Christianity in the face of this profound theodical controversy.

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Medieval Encounters Arts and Humanities-Religious Studies

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期刊介绍： Medieval Encounters promotes discussion and dialogue accross cultural, linguistic and disciplinary boundaries on the interactions of Jewish, Christian and Muslim cultures during the period from the fourth through to the sixteenth century C.E. Culture is defined in its widest form to include art, all manner of history, languages, literature, medicine, music, philosophy, religion and science. The geographic limits of inquiry will be bounded only by the limits in which the traditions interacted. Confluence, too, will be construed in its widest form to permit exploration of more indirect interactions and influences and to permit examination of important subjects on a comparative basis.