800 let sobivanja 800 Years of Convivence · 11. Igor Škamperle, Nikolaj Kuzanski in njegov spis O...

800 let sobivanja800 Years of Convivence

Mednarodna znanstvena konferencao dialogu med kristjani in muslimani

ob 800-letnici srečanja sv. Frančiška s sultanom Al-Kamilom v Egiptu

International Scientific Conferenceon the Dialogue between Christians and Muslimsat the 800th Anniversary of the Meetingbetween Saint Francis of Assisi and the Sultan Al-Kamil in Egypt

800 let sobivanja

800 Years of Convivence



International Scientific Conferenceon the Dialogue between Christians and Muslims

at the 800th Anniversary of the Meetingbetween Saint Francis of Assisi and the Sultan Al-Kamil in Egypt

LJUBLJANASLOVENIJA

1. – 3. oktober 2019

Predstavitveni zbornik predavateljev s programom in povzetkiPresentation Book with Program and Abstracts

Ljubljana 2019

Urednik / Editor Mari Osredkar OFMTehnični urednik, oblikovanje in prelom /

Technical editor, design and layout Miran Špelič OFMPregled angleških besedil / English texts revision Joseph G. Reish

Lesorez na naslovnici je iz knjige /Woodcut on the cover comes from the book Petrus Rodulphus,

Historiarum seraphicae religionis, libri tres …Benetke: Franciscus de Franciscis Senensis, 1586

http://web.sbu.edu/friedsam/scan/Whole_Books/historiarumserpost/pages/029v.htm Friedsam Memorial Library s prijaznim dovoljenjem / with kind permission St. Bonaventure University,

St. Bonaventure, NY 14778, ZDAOzadje naslovnice / Background of the cover Fojnička ahdnama

Založnik in izdajatelj / Publisher Teološka fakulteta Univerze v Ljubljani,Poljanska cesta 4, 1000 Ljubljana, Slovenija

v sozaložništvu z / in collaboration with Založbo Brat Frančišek,Prešernov trg 4, 1000 Ljubljana, Slovenija

Za založnika / Representatives of the Publishers Robert Petkovšek CM, dekan / deanMiran Špelič OFM, ravnatelj / director

Tisk / Print Kotis, d.o.o., GrobelnoNaklada / Circulation 350 izvodov / copies

Knjiga ni naprodaj. Book has no commercial value.

Simpozij je organiziran v okviru Etično-religiozni temelji in perspektive družberaziskovalnega programa na TEOF ter religiologija v kontekstu sodobne edukacije

in nasilje (P6-0269)

Teološka fakulteta

Založba Brat Frančišek

cCIP - Kataložni zapis o publikacijiNarodna in univerzitetna knjižnica, Ljubljana

2-67:27/28(082)27/28(497)(082)28-051(497.4)(082)27-36:929sv. Frančišek As.(082)929Al-Kamil(082)

MEDNARODNA znanstvena konferenca o dialogu med kristjani in muslimani ob 800-letnici srečanja sv. Frančiška s sultanom Al-Kamilom v Egiptu (2019 ; Ljubljana) [Osemsto] 800 let sobivanja : predstavitveni zbornik predavateljev s programom in povzetki = 800 years of convivence : presentation book with program and abstracts / Mednarodna znanstvena konferenca o dialogu med kristjani in muslimani ob 800-letnici srečanja sv. Frančiška s sultanom Al-Kamilom v Egiptu = International Scientific Conference on the Dialogue between Christians and Muslims at the 800th Anniversary of the Meeting between Saint Francis of Assisi and theSultan Al-Kamil in Egypt, Ljubljana, Slovenia, 1.-3. oktober 2019 ; [urednik Mari Osredkar]. - Ljubljana : Teološka fakulteta : Brat Frančišek, 2019

ISBN 978-961-6844-76-5 (Teološka fakulteta)1. Vzp. stv. nasl. 2. Dodat. nasl. 3. Osredkar, Mari JožeCOBISS.SI-ID 301543936

Kazalo

Contents

Predavatelji po abecednem redu / Speakers in alphabetic order ........................................................... 6

Predstavitev / Presentation ..................................................................................................................... 7

Program konference / Conference Program ......................................................................................... 11

Panel 1Dogodek, ki se je zgodil pred 800 leti in posledice za PalestinoThe Event 800 Years Ago and Consequences for Palestine ............................................................... 17

1. Igor Salmič OFMConv, Zgodovinsko ozadje srečanja sv. Frančiška Asiškega in sultana Al-Kamila vDamietti leta 1219The Historical Background of the Encounter of St. Francis of Assisi and Sultan Al-Kamil atDamietta in 1219 ........................................................................................................................ 17

2. Aljaž Krajnc, Mesto al-Malika al-Kāmila v zgodovini islamaThe Role of al-Malik al-Kāmil in Islamic History ...................................................................... 20

3. Jan Dominik Bogataj OFM, Bizantinska teologija in islam: Irenični pristop Pavla iz Antiohije (12.stol.)Byzantine Theology and Islam: Paul of Antioch’s (12th cent.) Irenic Approach ........................ 22

4. David Grenier OFM, Saint Francis and the Sultan Malek al-Kamil; Fruits that Grew from theEncounterSveti Frančišek in sultan Malek al-Kamil; sadovi, ki so zrasli iz srečanja ................................ 25

5. Munir Mujić, Dokument o kupovini Getsemanskog vrta od strane trojice braće iz Bosne 1681.godine – tekst i kontekstiDocument on Buying Gethsemane Garden by Three Brothers from Bosnia in 1681 – Text andContext......................................................................................................................................... 28

6. Joseph G. Reish, A Model for Modern Dialogue Depicted through the Visual Arts: St. Francis in theSultan’s CourtModel modernega dialoga, upodobljen z vizualnimi umetnostmi: sv. Frančišek na sultanovemdvoru ........................................................................................................................................... 31

Panel 2Balkan kot stičišče krščanske in islamske civilizacije/The Balkans as the Intersection of Christian and Islamic Civilization ............................................ 33

7. Janko Ljubos OFM, Fojnička ahdnama iz 1463. godineFojnica's Ahdnama from 1463 .................................................................................................... 33

8. Ahmet Türkan, Multidimensional Relatons between Sultan Abdulhamit II and Pope Leo XIII and the Importance of These Relations in Terms of the Ottomans and the Holy SeeVečplastni odnosi med sultanom Abdulhamitom II. in papežem Leonom XIII. ter pomen teh odnosov za Otomansko cesarstvo in Sveti sedež ......................................................................... 37

9. Asim Zubčević, Slika poslanika Muhameda u franjevačkom samostanu u SplituImage of the Prophet Muhammad in the Franciscan Monastery in Split ................................... 40

10. Daniel Patafta OFM, Hrvatski franjevci na granici doticaja kršćanstva i islamaCroatian Franciscans on the Border of Contact of Christianity and Islam ............................... 41

11. Igor Škamperle, Nikolaj Kuzanski in njegov spis O verskem miru in slogi (De pace seuconcordantia fidei)Nicolaus Cusanus and His Text De pace seu concordantia fidei ................................................ 44

12. Lorenzo Turchi OFM, James of Marches’ Preaching to the “Border”: The Comparison withOthernessPridiganje Jakoba iz Marke »obmejnim«: primerjava z drugačnostjo ...................................... 48

13. Mile Babić OFM, Susreti sa sultanima: svetoga Franje Asiškoga i fra Anđela ZvizdovićaMeetings of St. Francis and of Fr. Anđeo with Sultans ............................................................... 51

14. Dragan Potočnik, Zahod in islamski svet skozi zgodovinoThe West and the Islamic World through History ....................................................................... 53

15. Bogdan Kolar SDB, Srednjeveški potopisi manjših bratov kot zgodovinski virMedieval Travel Journals of Franciscan Friars as a Historic Source ....................................... 56

Panel 3Muslimani in SlovenciMuslims and Slovenians ..................................................................................................................... 59

16. Urška Flisar, Vpliv bosanskega islama na identiteto slovenskih muslimanovThe Influence of Bosnian Islam on the Identity of Slovenian Muslims ....................................... 59

17. Marjetka Golež Kaučič, Muslimani kot Drugi v folklori in literaturi: med reprezentacijami indejstviMuslims as Others in Folklore and Literature: Between Representations and Facts ................ 61

18. Nik Trontelj, Obravnava islama v učbenikih predavateljev osnovnega bogoslovja na Teološki fakulteti v Ljubljani od njene ustanovitve do danesThe Discussion of Islam in the Textbooks of Lecturers of Fundamental Theology at the Faculty of Theology of the University of Ljubljana from its Founding to the Present Day ..................... 64

Panel 4Medreligijski dialog pod krščanskim in islamskim vidikomCurrent Christian and Islamic Foundations that Work to Further Interreligious Dialogue .......... 67

19. Mari Osredkar OFM, Katoliški teološki temelji medreligijskega dialogaCatholic Theological Basis of the Interreligious Dialogue ........................................................ 67

20. Tomislav Kovač, Teološki izazovi kršćansko-muslimanskog dijalogaThe Theological Challenges of the Christian-Muslim Dialogue ................................................ 70

21. Nedžad Grabus, Muslimanski pogled na teološke temelje medverskega dialoga muslimanov inkristjanovMuslim View of the Theological Foundations of the Interreligious Dialogue between Muslims and Christians ............................................................................................................................. 72

22. Goestani Amini, Prophet Muhammad's Model of Interreligious Dialogue Based on Global Ethics Research on the Famous Letter of the Prophet to the ChristiansMohamedov model medverskega dialoga, ki temelji na raziskavi globalne etike slavnega Prerokovega pisma kristjanom ................................................................................................... 74

23. Ali Mashhadi, Cooperation between Muslims and Christians to Promote Environmental Ethics andLawSodelovanje med muslimani in kristjani za spodbujanje okoljske etike in prava ....................... 76

24. Mohammad Mehdi Taskhiri, Commitment to Religious Values and Their Role in the Establishment of Peace and Tranquility in SocietyZavezanost verskim vrednotam in njihova vloga pri vzpostavljanju miru v družbi .................... 78

25. Javad Taheri, ‘Itibariat’: A New Possible Basis for Shiite Theory of Interreligious DialogueItibariat: nova možna osnova za šiitsko teorijo medverskega dialoga ....................................... 81

26. Edvard Kovač OFM, Pojem izvoljenosti med fundamentalizmom in svetništvomThe Concept of Chosenness between Fundamentalism and Sainthood ...................................... 83

Predavatelji po abecednem reduSpeakers in alphabetic order

22. Goestani Amini ............................................................................................................................... 7413. Mile Babić OFM ............................................................................................................................ 513. Jan Dominik Bogataj OFM .............................................................................................................. 2216. Urška Flisar .................................................................................................................................... 5917. Marjetka Golež Kaučič ................................................................................................................... 6121. Nedžad Grabus ............................................................................................................................... 724. David Grenier OFM ......................................................................................................................... 2515. Bogdan Kolar SDB ......................................................................................................................... 5626. Edvard Kovač OFM ....................................................................................................................... 8320. Tomislav Kovač .............................................................................................................................. 702. Aljaž Krajnc ...................................................................................................................................... 207. Janko Ljubos OFM .......................................................................................................................... 3323. Ali Mashhadi .................................................................................................................................. 765. Munir Mujić ..................................................................................................................................... 2819. Mari Osredkar OFM ............................................................................................................................. 6710. Daniel Patafta OFM .............................................................................................................................. 4114. Dragan Potočnik ................................................................................................................................... 536. Joseph G. Reish .................................................................................................................................. 311. Igor Salmič OFMConv ..................................................................................................................... 1711. Igor Škamperle ................................................................................................................................ 4425. Javad Taheri .................................................................................................................................... 8124. Mohammad Mehdi Taskhiri ........................................................................................................... 7818. Nik Trontelj .................................................................................................................................... 6412. Lorenzo Turchi OFM ..................................................................................................................... 488. Ahmet Türkan, ................................................................................................................................. 379. Asim Zubčević .................................................................................................................................. 40

Predstavitev

V letu 2019 obhajamo 800 let od miroljubnega in dobronamernega srečanja med svetimFrančiškom Asiškim in sultanom Al-Kamilom v Damietti, na robu delte Nila, v Egiptu. Ta dogodek jebil deležen različnih razlag. Nekateri so prepričani, da je obisk izraz Frančiškove samovolje. Drugizopet trdijo, da je bil asiški svetnik željan mučeniške smrti. Mi pa v tem srečanju krščanskega inmuslimanskega predstavnika na simbolen način prepoznavamo začetke medreligijskega dialoga.Opredelitve dialoga so različne. Izhajamo iz prepričanja, da je najpomembnejša prvina medreli-gijskega dialoga spoštovanje drugače verujočega do te mere, da mu dovoliš, ali celo omogočiš, da živipo svoji veri. Iz ljubezni do slehernega bližnjega, torej tudi do človeka, ki zagovarja vrednote, ki someni tuje, bom kot kristjan spoštoval muslimana tako, da mu bom v začetku postnega mesecaramadana zaželel uspeha pri duhovnem poglabljanju in mu bom za kumran bajran z veseljem stisnildesnico. V tej luči se tudi spominjamo Frančiškovega obiska sultana v Damietti. Spomin na dogodekpa je spodbuda, da bi tudi mi danes spoštovali drugače misleče in drugače verujoče.

Generalni minister reda manjših bratov Michael A. Perry je s posebnim pismom povabil vsefrančiškane po svetu, da bi se tega dogodka spomnili z različnimi komemoracijami. Odziv je zelospodbuden. V letu 2019 frančiškani po svetu organiziramo dogodke, ki nas spominjajo na srečanjepred osmimi stoletji in nam ovrednotijo medreligijski dialog. Navedimo najpomembnejše dogodke vnaši okolici.

Na prvo mesto moramo brez dvoma postaviti praznovanje v Damietti, kamor je papež Frančišekposlal svojega delegata. 1. marca 2019 je papežev odposlanec kardinal Leonardo Sandri, prefektKongregacije za vzhodne Cerkve, prišel v Egipt in posredoval željo papeža Frančiška, da bi si vsiprizadevali za pospeševanje miru in dialoga. Sveti oče je za to priložnost napisal posebno pismo,1 vkaterem asiškega ubožca imenuje »mož miru«, ki je naučil svoje redovne brate pozdravljati: »Gospodnaj ti da svoj mir!« Papež je prosil kardinala Sandrija, naj ponese njegov bratski pozdrav vsem,kristjanom in muslimanom. V pismu pa zaželi, da nihče ne bi podlegel skušnjavi nasilja, posebno ne»pod kakršnokoli versko pretvezo, ampak da bi uresničevali načrte dialoga, sprave in sodelovanja, kivodijo ljudi k bratskemu občestvu,« širijo mir in dobro v skladu z besedami preroka Izaija: »Narod nebo več vzdignil meča proti narodu, ne bodo se več učili vojskovanja.« Sveti oče pismo sklene zblagoslovom vseh, ki se bodo udeležili tega pomenljivega srečanja, ter vseh, ki si prizadevajo zamedverski dialog in mir.

V Španiji sta obletnico obeležila Teološki Inštitut in Univerza iz Murcie od 4. do 7. marca 2019. VBenetkah je Inštitut sv. Bernardina za ekumenske študije 14. marca 2019 organiziral znanstveni posvetz naslovom A History of Dialogue Beginning with Francis. 9. aprila je Fakulteta za kanonsko pravo infilozofijo Papeške univerze Antonianum v Rimu pripravila konferenco z naslovom Reflecting onHospitableness – Past and Present. Ista frančiškanska univerza je na svojem oddelku za Bibličneznanosti in arheologijo dogodek v Damietti obeležila 15. maja 2019 v Jeruzalemu. Prav tako bomednarodna frančiškanska skupnost, ki s svojo prisotnostjo pričuje v Istanbulu, 19. oktobra 2019spregovorila o medsebojni prijaznosti (Reciprocal Kindness). Frančiškani v Parizu pa bodo od 25. do26. novembra 2019 razmišljali, če dogodek pred osmimi stoletji tudi danes prinaša sadove.2

Tudi slovenski frančiškani se priključujemo praznovanju. Inštitut Stanka Janežiča za dogmatično,osnovno in ekumensko teologijo ter religiologijo in dialog, ki deluje v okviru Teološke fakultete terSlovenska frančiškanska provinca sv. Križa organizirata od 1. do 3. oktobra 2019 v frančiškanskemsamostanu na Tromostovju v Ljubljani znanstveno konferenco 800 let sobivanja, ki bo osvetliladogodek pred osmimi stoletji in spregovorila o dialogu med kristjani in muslimani v preteklosti in

1 Papeževo pismo je v slovenskem jeziku dostopno na spletni strani pridobljeni 31. maja 2019: https://www.vaticannews.va/sl/papez/news/2019-03/papezevo-pismo-ob-800-letnici-srecanja-med-sv-franciskom-in-sul.html

2 Seznam frančiškanskih dejavnosti ob obletnici srečanja je dostopen na spletni strani pridobljeni 31. maja 2019: https://ofm.org/blog/francis-of-assisi-and-al-malik-al-kamil-1219-2019-conferences-in-2019/

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https://ofm.org/blog/francis-of-assisi-and-al-malik-al-kamil-1219-2019-conferences-in-2019/

danes. Predavatelji se bodo posebno osredotočili na sodelovanje med frančiškani in muslimani vpreteklih osmih stoletjih. Naj bodo vse izrečene besede na simpoziju spodbuda, da bi znali in zmoglitudi danes spoštovati drug drugega in tako graditi mir in sožitje v sodobnem svetu.

Ob tej priložnosti se zahvaljujemo p. Marjanu Čudnu, provincialu slovenskih frančiškanov invodstvu province za gmotno podporo pri izvedbi naše konference. Prav tako se zahvaljujemo dekanuTeološke fakultete prof. dr. Robertu Petkovšku za sofinanciranje konference.

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Presentation

In 2019, we celebrate 800 years of the peaceful and well-intentioned meeting between SaintFrancis of Assisi and Sultan Al-Kamil in Damietta, on the edge of the Nile Delta, in Egypt. This eventhas prompted various interpretations. Some are convinced that the encounter is the expression ofFrancis' arbitrariness. Others argue that the Saint from Assisi was eager to suffer martyrdom. In thismeeting of a Christian religious leader and a Muslim Sultan, we symbolically recognize thebeginnings of interreligious dialogue. In defining the facets of dialogue we can be led in differentdirections. However, we come from the belief that the most important element of interreligiousdialogue is respect for another's different faith, to the extent that we acknowledge it, and even allowsomeone to live according to the beliefs comprising the fundamentals of that faith. Stemming from thelove of neighbor, and the articles of faith comprising his beliefs that may be foreign to me, I willrespect the Muslim as I do the Christian. Thus, at the beginning of the month of Ramadan, I wish myMuslim neighbor success in his actions to deepen his spirituality. In this light, we may recall Francis'visit to the Sultan in Damietta. The evocation of this encounter, moreover, is an incentive for us torespect otherwise new and different systems of belief unfamiliar to us.

The General Minister of the Order of Franciscans, Fr. Michael A. Perry, invited Franciscans aroundthe world in a special communiqué to remember this meeting of Francis and the Sultan through avariety of commemorative events. The response has been very encouraging. In 2019, Franciscans areorganizing events that remind us of the encounter of the saint and the sultan eight centuries ago andthat evaluate the breadth and depth of interreligious dialogue occasioned by this meeting in 1219.

Here following are events commemorating the 800th Anniversary of the Meeting in Damietta. PopeFrancis sent his delegate to Damietta, March 1, 2019. Cardinal Leonardo Sandri, the prefect of theCongregation for the Eastern Church, arrived in Egypt and shared the desire of Pope Francis to makeevery effort to promote peace and dialogue. For that occasion, the Holy Father wrote a special letter inwhich he called Saint Francis a »Man of Peace« who taught his religious brothers to say, »Let theLord give you peace!« The Pope asked Cardinal Sandri to bring his brotherly greetings to all,Christians and Muslims. In the letter, moreover, he wishes that no one succumb to the temptation ofviolence, especially under any religious pretense. To the contrary, Franciscans and laypersons shouldimplement the plans of a dialogue, reconciliation and cooperation leading people to brotherlycommunion. Spreading peace and goodness must be in accord with the words of the prophet Isaiah:»The nation will no longer lift up the sword against the people, they will no longer learn warfare.«The Holy Father concludes the letter with the blessing of all those who will follow through withmeaningful actions leading to dialogue. Interfaith dialogue and peace are goals to pursue.

In Spain, the anniversary was celebrated by the Theological Institute and the University of Murciafrom the 4th to 7th March 2019. In Venice, the Institute of St. Bernardine for Ecumenical Studiesorganized a scientific conference on March 14, 2019, titled A History of Dialogue Beginning withFrancis. On April 9, the Pontifical University Antonianum in Rome – the Faculty of Canon Law andPhilosophy, organized a conference titled Reflecting on Hospitableness – Past and Present. The sameFranciscan university celebrated the event of the Damietta encounter on May 15, 2019, in Jerusalem,at its Department of Biblical Science and Archeology. The International Franciscan Community,which is testifying with its presence in Istanbul, will also speak on Reciprocal Kindness on October19, 2019. The Franciscans in Paris will, from November 25 to November 26, 2019, consider if themeeting in Damietta bears the same fruits today as it had inspired eight centuries ago.

Slovenian Franciscans also join the celebration. The Stanko Janežič Institute for Dogmatic,Fundamental and Ecumenical Theology and Religiology and Dialogue, operating within the Facultyof Theology and the Slovenian Franciscan Province of Holy Cross are organizing a scientificconference of 800 years of cohabitation from 1st to 3rd October 2019 in the Franciscan friary atTromostovje in Ljubljana, which will highlight the event of eight centuries ago and focus on the

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dialogue between Christians and Muslims in the past and today. The lecturers will concentrate on co-operation between Franciscans and Muslims in the past eight centuries.

Let all the words spoken at this symposium be an incentive to know and be able to respect eachother today and thus build peace and harmony in the modern world.

On this occasion we would like to thank p. Marjan Čuden, the Provincial of the SlovenianFranciscans, and the provincial board for material support in the implementation of our conference.We also thank the Dean of the Faculty of Theology, prof. dr. Robert Petkovšek, for co-financing theconference.

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Program konference

Conference ProgramFrančiškanski samostan, Prešernov trg 4, Ljubljana

Torek, 1. oktober 2019 / Tuesday, October 1st, 2019

Odprtje / Opening

13.30 kosilo / lunch (samostanska obednica / refectory of the friary)15.00 Protokolarni govori / Protocolar Speeches and Conference Opening (Frančiškova dvorana)

Glasba / musicP. Marjan Čuden OFM, provincial Slovenske frančiškanske province / Provincial of the

Slovenian Franciscan ProvinceProf. dr. Robert Petkovšek CM, dekan Teološke fakultete / Dean of the Faculty of TheologyProf. dr. Nedžad Grabus, ljubljanski mufti / Mufti of LjubljanaP. Stane Zore OFM, ljubljanski nadškof in metropolit, veliki kancler Teološke fakultete /

Archbishop and Metropolitan of Ljubljana and Chancellor of the Faculty of TheologyGlasba / musicOdprtje konference / Conference Opening: Mari Osredkar OFM

Na naše povabilo se je odzvalo 26 predavateljev, ki nas bodo nagovarjali v prihodnjih treh dneh.Predstavljajo ustanove iz devetih različnih držav. Poleg Slovencev nam bodo spregovorili predavateljiiz Hrvaške, Bosne in Hercegovine, Turčije, Izraela, Irana, Italije, Francije in Združenih državAmerike. Predavatelji so v predstavitvenem zborniku na kratko predstavljeni po zaporedju nastopanja.Program bomo izvedli v Frančiškovi dvorani Frančiškanskega samostana na Prešernovem trgu. Žesedaj pa vas v sredo po kosilu vabim na organiziran ogled ljubljanske džamije, ki nam jo bo predstavilljubljanski mufti Nedžad Grabus. Za vsakega govorca je predvidenih 30 minut, od tega 20 minut zapredstavitev in 10 minut za debato oz. vprašanja, ki jih poslušalci lahko predavatelju postavite onjegovi temi. Naši gostje bodo svoje misli predstavili v slovenskem, hrvaškem, bosanskem aliangleškem jeziku. V programu, ki ga najdete v predstavitvenem zborniku konference, je naslovpredavanja napisan v jeziku, v katerem bo predavatelj govoril. Naslov predavanja je preveden v an-gleščino ali slovenščino. Prav tako najdete v predstavitvenem zborniku prevode povzetkov predavanjv angleščino ali slovenščino. Za boljše razumevanje pri postavljanju vprašanj po predavanjih nam bov pomoč prevajalka.

Predavanja so razdeljena v štiri tematske sklope. Prvi sklop bo osvetlil dogodek pred 800 leti inposledice za današnji čas v Jezusovi domovini. V drugem sklopu bomo slišali, kakšno sobivanje indialog so ustvarili kristjani in muslimani v Evropi, predvsem na Balkanu. V tretjem sklopu nam bodotrije predavatelji spregovorili o odnosu med muslimani in Slovenci v naši domovini. Na koncu pa sebomo soočili s krščanskimi in islamskimi temelji za medreligijski dialog. Pustimo, naj besedaspodbudi besedo, ki bo omogočila, da bomo drug drugemu bližje.

26 invitees have responded to our invitation to participate in the October conference, and these nameswill be made public in the next few days. The presenters represent institutions from nine different countries.In addition to those from Slovenia, speakers come from Croatia, Bosnia and Herzegovina, Turkey, Israel,Iran, Italy, France, and the United States of America. The lecturers are listed in the order of appearance inthe conference program. The presentations will be held in the Saint Francis Hall of the Franciscan friaryon Prešeren Square. I invite all participants to join an organized tour of the Ljubljana mosque Wednesdayafter lunch. Nedžad Grabus, the Ljubljana mufti, will be our host and guide.

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Each speaker will plan for 30 minutes of the presentation: 20 minutes for the presentation itself and 10minutes for debate or questions to be posed by the audience. Our guests will present their thoughts inSlovenian, Croatian, Bosnian or English. In the program that you find in the conference prospectus, the titleof the lecture is written in the language in which the speaker will speak. The title of the lecture is translatedinto English or Slovene. Translations of abstracts of lectures into English or Slovene can be found in thepresentation book. For better understanding the questions posed after each lecture, an interpreter will bepresent to aid in the discussion,

Lectures are divided into four panels or thematic sections. The first grouping will introduce us to thehistorical event of 800 years ago that prompted this conference and the reverberations occasioned by thisprimal dialogue of Christians and Muslims, felt even today in Jesus' homeland. In the second panel, we willlearn what kinds of coexistence and dialogue have been created by Christians and Muslims in Europe,especially in the Balkans. In the third section, three speakers will address the relationships formed betweenMuslims and Slovenians in our homeland. In the final part, we will focus on the current Christian andIslamic foundations that work to further interreligious dialogue.

Let us continue to develop a strong relationship between each other; only this open dialogue of respectand dignity with others will unite humankind. PAX ET BONUM!

Panel 1Dogodek, ki se je zgodil pred 800 leti in posledice za Palestino

The Event 800 Years Ago and Consequences for PalestinePredsedujoči / Chair: Mari Osredkar OFM

16.00–16.30Igor Salmič OFM Conv: Zgodovinsko ozadje srečanja sv. Frančiška Asiškega in sultana Al-

Kamila v Damietti leta 1219 / The Historical Background of the Encounter of St. Francis of Assisi andSultan Al-Kamil at Damietta in 1219

16.30–17.00Aljaž Krajnc: Mesto al-Malika al-Kāmila v zgodovini islama / The Role of al-Malik al-Kāmil in

Islamic History

17.00 odmor za kavo / coffee break17.30–18.00

Jan Dominik Bogataj OFM: Bizantinska teologija in islam: Irenični pristop Pavla iz Antiohije(12. stol.) / Byzantine Theology and Islam: Paul of Antioch’s (12th cent.) Irenic Approach

18.00–18.30David Grenier OFM: Saint Francis and the Sultan Malek al-Kamil, Fruits that Grew from the

Encounter / Sveti Frančišek in sultan Malek al-Kamil; sadovi, ki so zrasli iz srečanja

18.30–19.00Munir Mujić: Dokument o kupovini Getsemanskog vrta od strane trojice braće iz Bosne 1681.

godine – tekst i konteksti / Document on Buying Gethsemane Garden by Three Brothers from Bosnia in1681 – Text and Context

19.00–19.30Joseph G. Reish: A Model for Modern Dialogue Depicted through the Visual Arts: St. Francis in the

Sultan’s Court / Model modernega dialoga, upodobljen z vizualnimi umetnostmi: sv. Frančišek nasultanovem dvoru

20.00 večerja / supper

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Sreda, 2. oktober 2019 / Wednesday, October 2nd, 2019

Panel 2Balkan kot stičišče krščanske in islamske civilizacije

The Balkans as the Intersection of Christian and Islamic CivilizationPredsedujoči / Chair: Jan Dominik Bogataj OFM

9.00–9.30Janko Ljubos OFM: Fojnička ahdnama iz 1463. godine / Fojnica's Ahdnama from 1463

9.30–10.00Ahmet Türkan: Multidimensional Relatons between Sultan Abdulhamit II and Pope Leo XIII and

the importance of these Relations in terms of the Ottomans and the Holy See / Večplastni odnosi medsultanom Abdulhamitom II. in papežem Leonom XIII. ter pomen teh odnosov za Otomanovo cesarstvoin Sveti sedež

10.00–10.30Asim Zubčević: Slika poslanika Muhameda u franjevačkom samostanu u Splitu / Image of the

Prophet Muhammad in the Franciscan Monastery in Split

10.30–11.00Daniel Patafta OFM: Hrvatski franjevci na granici doticaja kršćanstva i islama / Croatian

Franciscans on the border of contact of Christianity and Islam

11.00 odmor za kavo / coffee break

11.30–12.00Igor Škamperle: Nikolaj Kuzanski in njegov spis O verskem miru in slogi (De pace seu

concordantia fidei) / Nicolaus Cusanus and His Text De pace seu concordantia fidei

12.00–12.30Lorenzo Turchi OFM: James of Marches’ preaching to the »border«: the comparison with

otherness / Pridiganje Jakoba iz Marke »obmejnim«: primerjava z drugačnostjo

13.00 kosilo / lunch

14.00 po kosilu obisk džamije / after lunch the visit of the mosque

16.00–16.30Mile Babić OFM: Susreti sa sultanima: svetoga Franje Asiškoga i fra Anđela Zvizdovića /

Meetings of St. Francis and of Fr. Anđeo with Sultans

16.30–17.00Dragan Potočnik: Zahod in islamski svet skozi zgodovino / The West and the Islamic World

through History

17.00–17.30Bogdan Kolar SDB: Srednjeveški potopisi manjših bratov kot zgodovinski vir / Medieval Travel

Journals of Franciscan Friars as a Historic Source


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Panel 3Muslimani in Slovenci

Muslims and SloveniansPredsedujoči / Chair: Jan Dominik Bogataj

18.00–18.30Urška Flisar: Vpliv bosanskega islama na identiteto slovenskih muslimanov / The Influence of

Bosnian Islam on the Identity of Slovenian Muslims

18.30–19.00Marjetka Golež Kaučič: Muslimani kot Drugi v folklori in literaturi: med reprezentacijami in

dejstvi / Muslims as Others in Folklore and Literature: Between Representations and Facts

19.00–19.30Nik Trontelj: Obravnava islama v učbenikih predavateljev osnovnega bogoslovja na Teološki

fakulteti v Ljubljani od njene ustanovitve do danes / The Discussion of Islam in the Textbooks ofLecturers of Fundamental Theology at the Faculty of Theology of the University of Ljubljana from itsFounding to the Present Day

20.00 večerja / supper

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Četrtek, 3. oktober, 2019 / Thursday, October 3rd, 2019

Panel 4 Medreligijski dialog pod krščanskim in islamskim vidikom

Current Christian and Islamic Foundations that work to further Interreligious DialoguePredsedujoči / Chair: Urška Flisar

9.00–9.30Mari Osredkar OFM: Katoliški teološki temelji medreligijskega dialoga / Catholic Theological

Basis of the Interreligious Dialogue

9.30–10.00Tomislav Kovač: Teološki izazovi kršćansko-muslimanskog dijaloga / The Theological

Challenges of the Christian-Muslim Dialogue

10.00–10.30Nedžad Grabus: Muslimanski pogled na teološke temelje medverskega dialoga muslimanov in

kristjanov / Muslim View of the Theological Foundations of the Interreligious Dialogue betweenMuslims and Christians

10.30–11.00Goestani Amini: Prophet Muhammad's Model of Interreligious Dialogue Based on Global Ethics

Research on the Famous Letter of the Prophet to the Christians / Mohamedov model medverskegadialoga, ki temelji na raziskavi globalne etike slavnega Prerokovega pisma kristjanom


11.30–12.00Ali Mashhadi: Cooperation between Muslims and Christians to Promote Environmental Ethics

and Law / Sodelovanje med muslimani in kristjani za spodbujanje okoljske etike in prava

12.00–12.30Mohammad Mehdi Taskhiri: Commitment to Religious Values and Their Role in the

Establishment of Peace and Tranquility in Society / Zavezanost verskim vrednotam in njihova vlogapri vzpostavljanju miru v družbi

12.30–13.00

Javad Taheri: ‘Itibariat’: A New Possible Basis for Shiite Theory of Interreligious Dialogue /Itibariat: nova možna osnova za šiitsko teorijo medverskega dialoga

13.00–13.30Edvard Kovač OFM: Pojem izvoljenosti med fundamentalizmom in svetništvom / The Concept of

Chosenness between Fundamentalism and Sainthood

14.00 kosilo / lunch

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Predstavitev sodelujočih in povzetki njihovih prispevkov

The Presentation of Speakers and Abstracts of their Contributions

Panel 1

Dogodek, ki se je zgodil pred 800 leti in posledice za Palestino

The Event 800 Years Ago and Consequences for Palestine

1. Igor Salmič OFMConv

Dr. cerkvene zgodovineSlovenska minoritska provinca sv. Jožefa

Ph.D. in Church HistorySlovenian Conventual Province of St. Joseph

Minoritski trg 1, 2250 Ptuj, SlovenijaE: [email protected]

~ ~ ~Zgodovinsko ozadje srečanja sv. Frančiška Asiškega in sultana Al-Kamila v Damietti leta 1219The Historical Background of the Encounter of St. Francis of Assisi and Sultan Al-Kamil at Damietta

in 1219

Povzetek / AbstractPeta križarska vojna (1217-1221) je imela

namen zopet osvojiti Jeruzalem in križarje je pottokrat vodila skozi Egipt, kjer so želeli najprejosvojiti mesto Damietta. Križarji so se izkrcali nalevem bregu reke 29. maja 1218, v nekaj mesecihpa so zavzeli stolp pred mestom (24. avgusta1218). Nekaj časa sta si krščanska inmuslimanska vojska stali nasproti. Malik al-Kamil, ki je postal sultan leta 1219, je večkratkrižarjem ponudil možnost mirovnih pogajanj, ajih ti niso sprejeli. Poleti 1219 je bilo nekajsilovitih bitk z ogromno žrtvami na eni in drugistrani, a do kakšnega odločilnega preboja še niprišlo. Novembra istega leta je križarjem uspelozavzeti mesto, zatem pa so osvojili še dodatnaozemlja. Hoteli so priti tudi do Kaira, a jim niuspelo. Leta 1221 so se križarji po številnihizgubah morali umakniti, tudi iz Damiette, insprejeti osemletno premirje s sultanom.

V dogajanje pete križarske vojne je z velikomero posegel sv. Frančišek Asiški, ki se mu jeuspelo tudi osebno srečati s sultanom Al-Kamilom. Muslimanski svet ga je pritegnil žeprej, ko se je leta 1212 skušal odpraviti v Sirijo, a

The Fifth Crusade (1217-1221) intended to re-conquer Jerusalem, and this time the crusaderstraveled through Egypt, where they wanted toconquer first the city of Damietta. They reachedthe left bank of the river on May 29, 1218, andwithin a few months they took a tower in front ofthe city (August 24, 1218). For some time, theChristian and Muslim armies kept their position.Malik al-Kamil, who became the sultan in 1219,offered to the crusaders several peace negotia-tions, but they (crusaders) didn’t accept them. Inthe summer of 1219 there were some violentbattles with enormous sacrifices on one side andthe other, but to the decisive breakthrough hadnot yet come. In November of the same year, thecrusaders succeeded in taking over the city, afterwhich they conquered some other territories.They also intended to reach Cairo, but theyfailed. In 1221, the crusaders, after many losses,had to withdraw, including from Damietta, and toaccept an eight-year truce with the sultan.

One of the important “protagonists” of thefifth Crusade was St. Francis of Assisi, whomanaged to meet personally Sultan Al-Kamil.

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mailto:[email protected]

so ga vetrovi ponesli na dalmatinsko obalo, ali panekaj let zatem, ko je želel v Maroko, pa mu je topreprečila bolezen. V tretje mu je uspelo in jejulija leta 1219 prispel v Egipt. Frančišek je želelprepričati križarje v premirje, ki ga je ponudilMalik al-Kamil, njegov predlog pa ni bil sprejet.Frančišek je tudi sam želel videti sultana, a muna začetku to ni bilo omogočeno. Šele po 29.avgustu, ko so križarji utrpeli hud poraz (6000žrtev), je kardinal Pelagij Galvan (d'Albano)Frančišku s težkim srcem dovolil – na lastnoodgovornost – obisk pri sultanu.

O samem srečanju imamo nekaj pričevanj, kipa med seboj niso najbolj usklajena. Na enistrani imamo nekatere uradne biografije oFrančišku, ki so jih napisali Frančiškovi sobratje:Tomaž Čelanski, Julijan iz Speyerja, Jordan izGiana, Bonaventura … Pri njih je močnoprisotna ideja o Frančiškovi želji po mučeniškismrti, kar naj bi bil njegov prvoten namen primisijonskem poslanstvu pri muslimanih (sara-cenih). Pri Jordanu iz Giana je poudarjena tudiFrančiškova ljubezen do Kristusovega trpljenjain njegovo posnemanje v oznanjevanju miru. Istiavtor poudarja, da Frančišek pri sultanu nidosegel ničesar, pa tudi mučeništva pri tem niiskal, kakor so to razlagali nekateri drugi (TomažČelanski, Bonaventura). Bolj verodostojni so»zunanji« viri, ki so jih napisali avtorji, ki nisobili iz vrst manjših bratov. Najbolj znan je škofJakob iz Vitryja (1170-1240), ki je bil leta 1216posvečen v škofa v Akri (Akkonu) in je od blizuspremljal dogajanje v bitkah pri Damietti. Leta1220 opisuje Frančiškov »obisk« pri sultanu,kako je tam oznanjal Božjo besedo, a z malouspeha. Pri Jakobu in drugih ne-frančiškovskihvirih vidimo bolj natančen opis omenjenegasrečanja, ki je manj spektakularen (tukaj npr. nipreizkušnje z ognjem …). Bolj je poudarjenoodrešenje sultanove duše in oznanjevanje mirukot pa želja po mučeništvu. Tudi sam opissultana je pri Jakobu veliko bolj pozitiven kot priFrančiškovih uradnih življenjepiscih. V vsakemprimeru pa je Frančišek pri vseh predstavljendrugačen od drugih križarjev, ki so rešitevnajvečkrat iskali v orožju.

Po virih sodeč je Frančišek želel pri sultanuAl-Maliku oznanjati Kristusa in tako doseči tudisultanovo spreobrnjenje, ki je veljalo kot ena odpoti do miru. Srečanje s sultanom je v Frančiškupustilo globoko sled, saj je le kakšno leto kasneje

The Muslim world attracted him already when heattempted to leave for Syria in 1212, but he wastaken to the Dalmatian coast by the winds, orseveral years after he wanted to go to Morocco,but disease prevented him from this goal. Thethird time he succeeded and in July of 1219 hearrived in Egypt. St. Francis wanted to convincethe crusaders of the armistice offered by Malik al-Kamil but his proposal wasn’t accepted. He alsowanted to see the sultan himself, but at the verybeginning he was not allowed. Only after August29, when the crusaders suffered a severe defeat(6000 casualties), cardinal Pelagius Galvani(d'Albano) allowed Francis with a heavy heart –at his own risk – a visit to the sultan.

There are some testimonies about theencounter, which are not the most harmoniousamong each other. On one side, we have someofficial biographies of Francis, written by themembers of the Franciscan Order: Thomas ofCelano, Julian of Speyer, Jordan of Giano,Bonaventura etc. There is a strong presence ofthe idea of Francis’ desire for martyrdom death,which was supposed to be his original purpose ofthe missionary mission among the Muslims(Saracens). Jordan of Giano emphasizes alsoFrancis' love for Christ's suffering and hisimitation in the proclamation of peace. The sameauthor emphasizes that Francis did not gainanything from the sultan, nor did he seekmartyrdom, as some others (Thomas of Celano,Bonaventura) underlined. More "credible" are"external" sources written by authors whoweren’t members of the Franciscan Order. Themost prominent is Bishop Jacques of Vitry(1170-1240), who was consecrated bishop in theAkko (Bishop) in 1216, and who closelyfollowed the events in the battle of Damietta. Inthe year 1220, he described the Francis’"visit" tothe sultan, how he pronounced the word of God,but with little success. In Jacques of Vitry andother non-Franciscan authors we can see a moreprecise description of this encounter, whichseems to be less spectacular than in Franciscansources (here, for example, there is no test withfire...). The redemption of the Sultan's soul andthe proclamation of peace are more emphasizedthan the desire for martyrdom. Even thedescription of the personality of the sultan ismuch more positive in Jacques’ writings thanamong Francis’ official biographers. In any case,

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v Nepotrjenem vodilu (1221) celotno 16.poglavje posvetil »tistim, ki bodo šli med Sara-cene,« z natančnimi navodili, kako naj bratje tamravnajo: najprej naj pričujejo z bratsko slogo inbrezpogojnim služenjem vsaki človeški ustanovi,potem naj izpovedo, da so kristjani, ko pa bovšeč Gospodu, naj oznanjajo tudi Božjo besedo.Frančiškov pristop v oznanjevanju je zelo spoš-tljiv do muslimanov in velja za prvega ustanovi-telja, ki je v svoje vodilo uvrstil poglavje oposlanstvu/misijonu redovnikov pri muslimanih.

Francis is depicted by all the authors differentlyfrom other crusaders who most often searchedfor a victorious ending by force of arms.

According to sources, Francis wanted toproclaim Christ to Sultan Al-Malik, and thusachieve the Sultan's conversion, which wasconsidered one of the paths to peace. Theencounter with the sultan who left a deepimpression on Francis, who less than two yearslater, in the Unconfirmed First Rule (1221),dedicated the entire 16th chapter to "those whowill go among the Saracens" with preciseinstructions on how his brothers should behavethere: first, they are to bear witness withbrotherly unity and unconditional subjection toevery human institution, then confessingthemselves to be Christians; finally, when theysee it is pleasing to God, they are to announcethe Word of God. Francis’sapproach inproclaiming Christianity is very respectful to theMuslims and he is considered as the first founderof any Order to include in his Rule a chapter onthe mission of the friars among Muslims.

Beležke / Notes

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2. Aljaž Krajnc

Diplomant iz teoloških in religijskih študijev,študent na magistrskem programu Pontificio Istituto di Studi Arabi ed'Islamistica (PISAI) v Rimu

Graduate of theological and religious studies,Student in the Masters program at the Pontificio Istituto di Studi Arabi ed'Islamistica (PISAI) in Rome

Viale di Trastevere, 89, 00153 Roma, ItalijaE: [email protected]

~ ~ ~Mesto Al-Malika Al-Kāmila v zgodovini islamaThe Role of Al-Malik Al-Kāmil in Islamic History

Povzetek / Abstract

Po najbolj razširjenih poročilih je bil al-Malikal-Kāmil rojen ali leta 573 ali pa leta 576 pomuslimanskem štetju, čemur ustrezata letnici1177 in 1180 po. Kr. Rodil se je v vladajočidružino ajubidske dinastije, ki je bila kurdskegaizvora in so ji pred tem vladali vladarji, kot je bilSaladin. Ko se je rodil al-Kāmil, je imel islam zasabo že več kot petstoletno zgodovino. Glavninamen prispevka je umestiti al-Kāmila v tazgodovinski kontekst. V teh dobrih petsto letih seje islam teritorialno močno razširil, hkrati pa jeopaziti tudi določen razvoj v razumevanjuPrerokovega sporočila. Prispevek je zatorejrazdeljen na pet delov, razdelitev pa jeutemeljena na obdobjih zgodovine islama. Kervsi dogodki iz zgodovine islama niso relevantniza poznavanje al-Kāmila in njegovega konteksta,se prispevek osredotoča le na te, ki so relevantni.Prvi del je posvečen obravnavi vprašanjaMohamedovega nasledstva ter koncepta kalifa, kije odgovoril na to vprašanje. V drugem deluprispevka je obravnavan koncept ʿUlame, to jeskupnosti religijskih učenjakov, znotrajUmajadskega in Abasidskega kalifata tervprašanje razmerja med ʿUlamo ter kalifi. Tretjidel je posvečen pojavu sub-dinastij, ki soAbasidskemu kalifatu predstavljale tekmeca.Posebna pozornost je namenjena razvoju vpojmovanju vloge kalifa ter pojavu alternativnih,dotlej nepoznanih oblik vladanja. V četrtem deluje ajubidska dinastija na kratko predstavljena terumeščena v kontekst sprememb obravnavanih vtretjem delu. Nadalje je četrti del posvečen tudi

According to the most widespread reports, al-Malik al-Kāmil was born either in the year 573or 576 after Hijra, that is 1177 or 1180 A.D. Hewas born into the reigning family of the Ayyubiddynasty, a family of Kurdish origins who hadlived under rulers such as Saladin just before al-Kāmil. When al-Malik al-Kāmil was born, Islamhad already existed for more than five centuries.The main aim of this article is to place al-Malikal-Kāmil in this context of Islamic history. Thefirst five centuries of Islam saw its quickexpansion and a particular development in theperspective of the Prophet’s message. This articleis divided into five parts, based on periods ofIslamic history. However, not all the events fromIslamic history pertain to al-Malik al-Kāmil or tothe situation in which he lived, and thus onlythose that influenced his milieu are presented.The first part is dedicated to the question ofMohammad's succession and the offered answerof the caliphate. In the second part, this articledeals with the role of the ʿUlamāʾ (i.e., thecommunity of religious scholars) in theUmayyad and the Abbasid Caliphate and withthe relationship between the ʿUlamāʾ and thecaliphs. The third part is dedicated to theemergence of new sub-dynasties that rivalled theAbbasid caliphate. Special attention is paid to thedevelopment of the Caliph’s role and theemergence of alternative and previouslyunknown forms of government. In the fourth partthe story of the Ayyubid dynasty is shortlypresented and placed in the context of the

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pojmu sultanata, to je, kako je do njega prišlo terkatere so bile njegove glavne značilnosti. Vpetem delu je podana kratka predstavitev al-Kāmila s posebnim ozirom na njegovo vlogoznotraj tedaj obstoječih političnih struktur terdele njegovega življenja, ki so bili še posebejpovezani z dogodki iz njemu predhodne islamskezgodovine. Prispevek nas na koncu pripelje domesteca Damietta, kjer je leta 1219 po Kr. predfrankovskimi vojaki stal devetinštiridesetletni al-Malik al-Kāmil, ki je le leto poprej prejel nazivsultan.

political changes addressed in the third part. Thispart deals also with the concept of the sultanate,i.e., how it emerged and what were its basiccharacteristics. The fifth part is dedicated to ashort presentation of al-Malik al-Kāmil, focusingespecially on his role in the existing politicalstructure and parts of his life that are especiallylinked with previous events of Islamic history. Atthe end, the survey leads us to a small city calledDamietta where in 1219 A.D. the Franks stood infront of a 49 year old sultan who had receivedthis title only a year before.

Beležke / Notes

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3. Jan Dominik Bogataj OFM

Magister teologije,Slovenska frančiškanska provinca sv. Križa

Master of Theology,Slovenian Franciscan Province of the Holy Cross

Prešernov trg 4, 1000 Ljubljana, SlovenijaE: [email protected]

~ ~ ~Bizantinska teologija in islam: Irenični pristop Pavla iz Antiohije (12. stol.)Byzantine Theology and Islam: Paul of Antioch’s (12th cent.) Irenic Approach

Povzetek / Abstract

Tematika diverzificiranega odnosa med bizan-tinsko teologijo in novo vzpostavljajočo se reli-gijo islama predstavlja vznemirljivo področje, kiprinaša zanimive uvide, včasih tuje za uveljav-ljen način dialoga na Zahodu. Islam je bil zazahodnjake v splošnem stereotipno viden kotprimer eksotične, grozeče in nepoznane kulture,medtem ko ga je bizantinska civilizacija poznalaveliko bolj, saj so morali z muslimani živetiskupaj skozi stoletja. Njihov odnos je bil zatoveliko bolj kompleksen in ni mogel biti zgoljenostransko sovražen, temveč najdemo tudištevilne in raznolike poskuse teološkega dialoga.Kakor trdi Andrew Louth v nedavnem članku:»Medtem ko so bili muslimani za zahodnekrižarje zgolj neverniki, ki jih je treba uničiti oz.izgnati iz Svete dežele s silo, so bili zaBizantince politični sosedje, s katerimi so semorali vsaj pogajati.«

Ta nekoliko enostranska in shematična trditevje kontekstualizirana z znanim dogodkom miro-ljubnega srečanja med sv. Frančiškom Asiškim insultanom Malikom al-Kamilom v Damietti, sredipetega križarskega pohoda leta 1219 (prim.Fontes franciscani 422; 1172-1114; 1356; 1855;2226-2228; 2231-2234). Vendar pa to ni bilosamljen primer, zato je namen tega prispevkapredstaviti povzetek predhodnih stoletij dialogana bližnjem vzhodu, da bi razumeli kulturnikontekst, v katerem je asiški ubožec uspel dosečito pomembno srečanje.

Razprava tematizira nekaj ključnih značilnostiheterogene bizantinske teologije islama znotrajkorpusa teoloških polemičnih del, ki so nastajalaod 7. do 13. stoletja. Najprej je predstavljen nauk

The topic of the diversified relation betweenByzantine theology and a rising new religion ofIslam represents an intriguing subject area,which provides us with some interesting insightsthat are often new and unknown to the traditionalWestern way of dialogue. For the West, Islam hasgenerally been seen as a typical example ofexotic, dangerous and unknown culture, whereasfor the Byzantines, Islam was much betterknown, since they lived together with Muslimsfor centuries and therefore their attitude couldnot have been uniformly hostile, but consisted ofmanifold attempts to hold a (theological)dialogue. As Andrew Louth lucidly states in hisrecent article: “Whereas for the Westerncrusaders the Muslims were simply the infidel, tobe destroyed, or driven from the Holy Land, byforce of arms, for the Byzantines they werepolitical neighbors, to be negotiated with.”

This somehow biased and schematicconviction is contextualized with the famousepisode of St Francis of Assisi and his peacefulmission of dialogue with the Sultan Malik al-Kamil in Damietta, during the Fifth Crusade in1219 (cf. Fontes franciscani 422; 1172-1114;1356; 1855; 2226-2228; 2231-2234). Butnevertheless, this was not an isolated case, so thepurpose of this paper is to offer a brief synthesisof the preceding centuries of dialogue in theMiddle East, in order to understand a culturalcontext in which the poor man from Assisi wasable to achieve this important occurrence.

The paper presents some key features of theheterogeneous Byzantine theology of Islamwithin the corpus of the theological polemical

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Janeza Damaščana (ok. 676-749), prvegabizantinskega teologa, ki je pisal o islamu, saj jebil visoki uradnik na dvoru umajadskega kalifa vDamasku ter je tako lahko spoznal z novoreligijo iz prve roke. Njegovo poročilo o islamu(De haeresibus 100) je bilo izjemno pomembnoza oblikovanje vse nadaljnje krščanske teologije,predvsem na Vzhodu, vendar predstavlja islamjasno z očmi krščanstva.

Med drugimi primeri dialoga bizantinsketeološke tradicije z islamom, ki je bila pogostostrogo apologetska in včasih celo sovražnonastrojena, pa predstavlja izjemen dosežek Paveliz Antiohije v svojem Pismu muslimanskemuprijatelju (MS Sinai Arabic 448/531). Delomelkitskega škofa iz Sidona je bilo napisano ok.leta 1200 in je eden najizvirnejših prispevkovznotraj bizantinske polemike z islamom zaradiPavlovega ireničnega pristopa in njegoveinterpretacije Korana. Muslimanska prepričanjapredstavlja kot nerazumevanja, ne pa kot povsemnapačna in heretična. Čeprav kot otrok svojegačasa uvaja jasen apologetičen pristop, lahkoPavlovo Pismo razumevamo v perspektiviteološkega dialoga med krščanstvom in islamom.Sklepni cilj te študije je, na podlagi Pavlovihizvirnih hermenevtičnih metod, podati nekajspoznanj za sodobni dialog. Čeprav ni mogočestrinjanje v vseh vprašanjih, nam primer tegaskromnega dela nakazuje, da so mirno sožitje,odprt teološki dialog in predvsem poglabljanjelastnih prepričanj skozi dialog z drugim možni.

»Če se to, o čemer so govorili, izkaže zaresnično, bodi Bogu čast in zahvala, saj bo takosporazum med različnimi pogledi možen in bokončal razprave med njegovimi služabniki,kristjani in muslimani; naj Bog varuje oboje!«(Pismo muslimanskemu prijatelju 64)

works which have been produced from the 7th tothe 13th century. The first section attempts toprovide a brief summary of the doctrine of thefirst Byzantine theologian who wrote on Islam,John Damascene (ca. 676-749), who gainedknowledge of Islam at first hand, as a civilservant in the court of the Umayyad Caliph inDamascus. John’s brief account (De haeresibus100) demonstrates an excellent summary ofIslamic belief filtered through the eyes ofChristian theology in Greek and had anenormous influence on later Christian theologicalpositions against Islam.

Among various examples of mainly strictapologetic and sometimes even adverselydisposed standpoints in the different theologicalliterature, the present study examines onerelatively unknown work, Paul of Antioch’s Letterto a Muslim Friend (MS Sinai Arabic 448; 531),written in Arabic somewhere around 1200, whichis a unique among Byzantine polemics for Paul’sirenic approach and its copious use of quotes fromthe Qur’an. The approach of this Melkite bishopof Sidon is characterized by presenting Muslimbeliefs as misunderstandings rather than plainlyfalse and heretic. Although applying a clearapologetic approach, Paul’s Letter is investigatedin the perspective of the theological dialoguebetween Christians and Muslims. The final aim ofthis study is to provide some useful insights forour contemporary situation, drawing from Paul’singenious hermeneutical method, which demon-strates that even if there cannot be agreementbetween us in every point of view, peaceful coha-bitation, open theological dialogue, and foremostthe deepening of our own beliefs throughengaging in dialogue with others are possible.

“If that which they have put forward proves tobe true, to God be given praise and gratitude, asagreement will thus be made between thedifferent points of view and bring an end to thedisputes between His servants, Christians andMuslims – may God protect them all!” (Letter toa Muslim Friend 64).

Beležke / Notes

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4. David Grenier OFM

Secretary of the Custody of the Holy Land

Generalni tajnik Kustodije Svete dežele

St. Saviour's Monastery, P.O.B. 186, 9100101 Jerusalem, IsraelE: [email protected]

~ ~ ~

Saint Francis and the Sultan Malek Al-Kamil; Fruits that Grew from the EncounterSveti Frančišek in sultan Malek Al-Kamil; sadovi, ki so zrasli iz srečanja

Abstract / Povzetek

The meeting that St. Francis had with theSultan Malik al-Kamil, 800 years ago, has been afruitful one, so fruitful that we continue today toharvest from it a taste for dialogue, for mutualrespect, for fraternal encounter.

This is particularly true in the Holy Land. Forthe last eight centuries, the Franciscans of theCustody of the Holy Land have tried to followtheir founder’s example and to put into practicehis instructions written in Chapter 16 of theEarlier Rule, dedicated to “those going amongthe Saracens and other nonbelievers.” Chapter16 certainly had been inspired by his stay in thisregion: “As for the brothers who go, they canlive spiritually among the Saracens andnonbelievers in two ways. One way is not toengage in arguments and disputes but to besubject to every human creature for God’s sakeand to acknowledge that they are Christians. Theother way is to announce the Word of God, whenthey see it pleases the Lord.”

Following from this chapter of the Rule,through the centuries, the Franciscans present inthe Holy Land developed many activities to helpthe local people, mostly Muslim: health clinics,taking care also of the sick in the time of theplague. Their pharmacy, started in the 16th

century, would be recognized as the best of theMiddle-East. The Friars would found the firstschools in the region. From 1645, these wouldbecome places of encounter between people ofdifferent faiths. Today, the Custody of the HolyLand is responsible for 15 schools that giveeducation to more than 10,000 students. In someof them, like in Jericho or in Acre, more than90% of the students are Muslims. We have no

Srečanje svetega Frančiška s sultanomMalikom al-Kamilom pred 800 leti je bilo takorodovitno, da lahko danes od njega žanjemodialog, medsebojno spoštovanje in bratskosobivanje. To še posebej velja za Sveto deželo.Zadnjih osem stoletij so frančiškani KustodijeSvete dežele poskušali slediti zgledu svojegaustanovitelja in uresničevati njegova navodila, kiso napisana v 16. poglavju Nepotrjenega pravila,posvečena »tistim, ki gredo med Saracene indruge nevernike«. Frančiškovo bivanje v tehdeželah je zagotovo navdihnilo šestnajstopoglavje Vodila: »Kar se tiče bratov, ki gredomed nevernike, lahko duhovno živijo medSaraceni in neverniki na dva načina. Eden odnačinov je, da ne sodelujejo v razpravah insporih, temveč da se podredijo vsakemučloveškemu bitju zaradi Boga in priznajo, da sokristjani. Drugi način je, da oznanjajo Božjobesedo, ko vidijo, da Gospodu ustreza«.

Na temelju tega poglavja Vodila sofrančiškani, ki so prisotni v Sveti deželi, skozistoletja razvili številne dejavnosti za pomočlokalnim prebivalcem, večinoma muslimanskim:zdravstvene ambulante, ki so skrbele tudi zabolne v času kuge. Njihova lekarna, ki se jezačela v 16. stoletju, je bila priznana kotnajboljša na Bližnjem vzhodu. Bratje soustanovili prve šole v regiji. Danes je KustodijaSvete dežele odgovorna za 15 šol, ki izobražujejoveč kot 10.000 študentov. V nekaterih izmednjih, npr. v Jerihu ali Acreju, je več kot 90%študentov muslimanov. Nimamo težav priorganiziranju pouka Korana. Muslimani breztežav gledajo križe v razredih in krščanske jaslicepred šolo. Prepričani smo, da resničen dialog in

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difficulty offering them classes on the Coran;they have absolutely no problem seeing crossesin the classes and a Christian Manger in front ofthe school. We believe that true dialogue andtolerance need these cultural markers to respecteach other’s particular identity.

More recently, in 1995, was started a MusicSchool, the Magnificat Institute, in the Old City ofJerusalem. Music being a universal language, itallows us to have Christians of every denomi-nation, Muslims and Jews, learning together toproduce harmony.

These are only a few examples. Our presencein different cities allows us to cultivate dialoguein many ways. This openness towards the localpopulation afforded us the opportunity to remainin the region through centuries. When theCrusaders came, their main motivation was toallow Christians to come back and pray in theHoly Places of Christianity. Thousands of men,equipped with swords, armor, and shields spentmore or less 200 years trying to fulfill this task,but went back home with little success. St.Francis reached Egypt during the 5th Crusade.There were two Friars, he and Br. Illuminato. Ina period in which mistrust and violence seemedto be the only answers to radical Islam. St.Francis chose to trust in the humanity of theMuslims and to trust in God. He used differentweapons: faith, dialogue and peace. He spent onemonth with the Sultan. And for the last 800years, the Franciscan Friars have been welco-ming pilgrims in the Holy Places of Christianity.

strpnost potrebujeta te kulturne označevalce, dabi spoštovali posebno identiteto drugega.

Pred kratkim, leta 1995, sta bila ustanovljenaGlasbena šola in Inštitut Magnificat v staremmestu Jeruzalemu. Glasba je univerzalni jezik, kinam omogoča, da imamo različne kristjane,muslimane in Judje, ki se skupaj učimo, da biustvarili harmonijo.

To je le nekaj primerov. Naša prisotnost vrazličnih mestih nam omogoča, da gojimo dialogna več načinov. Odprtost do lokalnegaprebivalstva nam je omogočila, da ostanemo vregiji skozi stoletja. Ko so prišli križarji, je bilanjihova glavna motivacija omogočiti kristjanom,da se vrnejo in molijo v svetih krajih krščanstva.Na tisoče moških, opremljenih z meči, oklepi inščiti, je okrog dvesto let poskušalo izpolniti tonalogo, vendar so šli domov z malo uspeha. Med5. križarskim pohodom je sv. Frančišek prišel vEgipt. Bila sta dva brata, on in br. Iluminat. Vobdobju, ko se je zdelo, da sta nezaupanje innasilje edini odgovor na radikalni islam, se je sv.Frančišek odločil za zaupanje v človečnostmuslimanov in za zaupanje v Boga. Uporabljal jerazlično orožje: vero, dialog in mir. En mesec jepreživel s sultanom. In mu je uspelo doseči, daso frančiškani že 800 let dobrodošli na svetihkrajih.

Beležke / Notes

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5. Munir Mujić

Dr. arapske književnostiOdsjek za orijentalnu filologiju, Filozofski fakultet, Univerzitet u Sarajevu

Ph.D. of Arabic LiteratureDepartment of Oriental Philology, Faculty of Arts, University of Sarajevo

F. Račkog 1, 71000 Sarajevo, Bosna i HercegovinaE: [email protected]

~ ~ ~Dokument o kupovini Getsemanskog vrta od strane trojice braće iz Bosne 1681. godine –

tekst i kontekstiDocument on Buying Gethsemane Garden by Three Brothers from Bosnia in 1681 – Text and Context

Sažetak / Abstract

U ovome radu predstavljen je dokument iz1681. g./1092. h., kojim se potvrđujekupoprodaja i uvakufljenje, odnosno zavještanjezasada smokvi, maslina i ostaloga na zemljištukoje je pripadalo Medresi al-Ṣalāḥiyyi uJerusalemu. Braća iz Sarajeva, Pavle, Jakov iAntun, kupili su spomenutu imovinu i zavještalije za franjevačke redovnike koji borave usamostanu al-ʻAmūd (Samostan Svetogspasitelja) u Jerusalemu i za kršćansku sirotinjukoja od njih traži pomoć. Posebno interesantno uovome slučaju jeste da prostor koji je predmetkuporodaje u ovome dokumentu jeste prostorGetsemanskog vrta, jednog od najznačajnijihkršćanskih svetih mjesta.

Činjenica da su spomenuta trojica braće izSarajeva kupili Getsemanski vrt i poklonili gafranjevcima u Jerusalemu spominje se namnogim mjestima u zapadnim izvorima iliteraturi. Tekst dokumenta (hudždžeta) čuva se uArhivu Kustodije Svete zemlje u Jerusalemu.Nakon uvida u tekst istoga ugovora koji se nalaziu sidžilu Šerijatskoga suda u Jerusalemu,ustanovili smo da su ova dva teksta istovjetna.Međutim, analizom samoga teksta dokumenta injegovim kontekstualiziranjem dosada se,izgleda, ozbiljnije bavio samo Agustin Arce(Getsemani …, Jerusalem, Franciscan PrintingPress, 1971).

Postavlja se pitanje kako se pred šerijatskimsudom u Jerusalemu moglo prodati nešto štopripada vakufu, odnosno o kakvoj vrstikupoprodaje je riječ? Za odgovor na ovo pitanjevažno je obratiti pažnju na jednu odredbu iz

This paper presents a document dating from1681.g. (1092. hijri year): the document confirmsthe sale and endowment of figs and olivesseedlings as well as the other properties on landof Madrasa al-Ṣalāḥiyya in Jerusalem, which wasimplemented by the means of the so-called al-ḥikr. The brothers from Sarajevo, Pavle, Jakovand Antun, purchased this particular property andbequeathed it to the Franciscan monks who livedin the monastery al-'Amūd (Monastery of theHoly Saviour) in Jerusalem and to the poorChristians that sought alms from the brothers.The curious issue in this case is that the spacethat is the subject of the sale in this document isthe site of the Gethsemane Garden, one of themost important Christian holy sites. Sormanus,Custos of the Custody of the Holy Land, namedthem the Knights of the Holy Sepulchre.

The fact that the three brothers from Sarajevobought the Gethsemane Garden and gave it to theFranciscans in Jerusalem is mentioned in manyworks in Western sources. A text of the document(hudždžeta) is kept in the Archives of theCustody of the Holy Land in Jerusalem. Afterexamining a text of a reportedly similar contract,located at the Sharia Court in Jerusalem, we havefound that these two texts are identical. However,it is only Agustin Arce who did serious analysesand contextualization of the manuscript itself(Getsemani…, Jerusalem, Franciscan PrintingPress, 1971).

There is a question how something thatbelongs to the endowment (waqf) can be sold aswell as what kind of sale it would be. To answer

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dokumenta, koja kaže da se prodaju svi “zasadismokve i masline i drugoga, zasađeni uvrtu/voćnjaku (al-ḥākūra), za koji ostaje važitiodluka da pripada vakufu medrese al-Ṣalāḥiyya”(min gamīʻ ġarās al-tīn wa al-zaytūn wa ġayrihal-qāʼim ʼuṣūluh bi al-ḥākūra al-ğārī qarāruhāfī waqf al-madrasa al-Ṣalāḥiyya). To otvara novopitanje: kako su voćnjaci što se nalaze na zemljikoja pripada vakufu prodati kao privatnaimovima, a da je pri tome sama zemlja, odnosnovrt (al-ḥākūra) ostala u vlasništvu vakufamedrese al-Ṣalāhiyye? Izvjesno je da se radilo opostupanju sa vakufskom zemljom u duhu al-ḥikr-a. U skladu sa propisima o al-ḥikr-u, zemljakoja pripada vakufu može se iznajmiti na dugiperiod za gradnju i sjetvu usjeva i sađenje voća.

Za braću Pavla, Jakova i Antuna iz Sarajeva,kao kupce Getsemanskog vrta, uglavnom senavodi da su se prezivali Branković. Iz nekih jeizvora vidljivo da su se ustvari izdavali zaBrankoviće a da je njihovo izvorno prezime biloBrajković. Oni su, predstavljajući se kaoBrankovići, nastojali pokazati da pripadaju starojplemićkoj lozi Brankovića, pri čemu su od Bečahtjeli dobiti plemićku titulu stare plemićkeporodice Brankovića i sve povlastice koje su sevezivale za takvu titulu.1 KupovinaGetsemanskog vrta, pri kojoj su se predstavilikao Brankovići, i potvrda koju su od generalafranjevačkog reda u to ime dobili, omogućile suim da dokumentiraju i autentiziraju prezimeBranković, odnosno da dobiju uvjerljivdokument u tome smislu.

this question, it is important to pay attention toone of the directives of the document, whichstates that all the "plantations of figs and olivesand the others, planted in the garden/orchard (al-ḥākūra) stay under the decision of belonging tothe endowment (waqf) of madrasa (min gamīʻġarās al-tīn wa al-zaytūn wa ġayrih al-qāʼimʼuṣūluh bi al-ḥākūra al-ğārī qarāruhā fī waqf al-madrasa al-Ṣalāḥiyya). This opens a newquestion: how are the orchards that are on theland belonging to the endowment (waqf) sold asprivate property, while the land or garden itself(al-ḥākūra) remained owned by the endowment(waqf) of the madrasa al-Sāliāhiyya? Certainly,this land as the endowment (waqf) was legallytreated in the spirit of al-ḥikr. In accordance withthe regulations of al-ḥikr, a land that belongs tothe endowment (waqf) can be leased for a longperiod of time for the purpose of construction aswell as for crops and fruit cultivation.

For the brothers Pavle, Jakov, and Antun fromSarajevo, as buyers of the Gethsemane Garden, itis generally said that their surname is Branković.From some sources, it is apparent that they werecalled themselves Branković while their originalsurname was Brajković. Presenting themselvesas Brankovići, they tried to show that theybelonged to the old nobleman family ofBrankovići. By doing so, they wanted to obtain anoble title from the old noble family Brankovićfrom Vienna and all the privileges associatedwith that title. The purchase of the GethsemaneGarden, when they presented themselves asBrankovići as well as the certificate given by theGeneral Order of the Franciscans, enabled themto document and authenticate the surnameBranković, that is to obtain a convincingdocument in that sense.

Beležke / Notes

1 Božo Lujić, “Franjin duh u svetoj zemlji”, Glasnik svetog Ante, Sarajevo, godina V, br. 19., 2011, 5.

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6. Joseph G. Reish

Ph.D. of French Cultural StudiesOfficier des Palmes AcadémiquesWestern Michigan University, Kalamazoo, MI, USA

Dr. francoskih kulturnih znanostiOfficier des Palmes AcadémiquesWestern Michigan University, Kalamazoo, MI, ZDA

3501 Hollow Wood Drive, Kalamazoo, Michigan 49024, USAE: [email protected]

~ ~ ~

A Model for Modern Dialogue Depicted through the Visual Arts:St. Francis in the Sultan’s Court

Model modernega dialoga, upodobljen z vizualnimi umetnostmi: sv. Frančišek na sultanovem dvoru

Abstract / Povzetek

Pope Francis’ visit to the UAE on February 3,2019 marked the first ever papal visit to theArabian Peninsula. Abu Dhabi’s Crown PrinceSheikh Mohammed bin Zayed Al Nahyanwelcomed him at the airport. This meetingevoked a fitting reminder of the universal qualitythat unites Muslims and Christians is far greaterthan what divides them. 800 years before St.Francis greeted the Sultan saying, “May the Lordgive you peace.” This salutation is quite similarto the Muslim greeting, “Assalam o alaikum.”The official logo of the Pope’s visit—a dove withwings flecked with the colors of the UAE and itsbeak holding an olive branch. This historicmeeting coincided with a conference on Inter-religious Dialogue.

An overview of selected works from thevisual arts will emphasis both early depictions ofthe 1219 meeting in Damietta and the subsequentefforts of Muslims and Christians to sharecommon dignity, respect, and community. Threestages of this movement toward interreligiousdialogue will be highlighted: the Byzantine-styled altarpieces (circa 1230) coinciding withthe canonization of Francis; the narrative muralart of the early renaissance illustrated in theBasilica of St Francis in Assisi (circa 1430); andthe later works reflecting the emergingbrotherhood of the saint and the sultan found inbook illustrations, independent art pieces, and thegraphic art of Marvel comics.

Frančišek je kot prvi izmed papežev 3. febru-arja 2019 obiskal Arabski polotok oz. Združenearabske emirate. Na letališču v Abu Dhabiju gaje pozdravil prestolonaslednik šejk Mohammedbin Zayed Al Nahyan. To srečanje je na simbolennačin izrazilo 800 let dolgo zgodovino pove-zanosti med muslimani in kristjani, oz. kaže nato, da je več elementov, ki kristjane in muslimanepovezujejo, od tistih, ki jih razdvajajo. Pred 800leti je sv. Frančišek pozdravil sultana z besedami:»Gospod naj ti podari mir.« Ta pozdrav je zelopodoben muslimanskemu pozdravu, »Assalam oalaikum.« Uradni znak papeževega obiska vZAE je golob, katerega krila so pobarvana zbarvami ZAE, ki ima v kljunu oljčno vejico. Tozgodovinsko srečanje sovpada s konferenco omedreligijskem dialogu.

V svojem prispevku bomo predstavili pregledizbranih del iz vizualnih umetnosti zgodnjeupodobitve srečanja med sv. Frančiškom insultanom leta 1219 v Damietti in nadaljnjihprizadevanj muslimanov in kristjanov za delitevskupnega dostojanstva in spoštovanja. Izpostavilibomo tri obdobja upodobitev dejanj medver-skega dialoga: bizantinsko oblikovane oltarneslike (okoli 1230), ki sovpada s kanonizacijoFrančiška; pripovedna stenska umetnost zgodnjerenesanse, prikazana v baziliki sv. Frančiška vAssisiju (približno 1430); poznejša dela paodražajo povezavo svetnika in sultana in jihnajdemo v ilustracijah knjig, samostojnih

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umetniških delih in grafični umetnostiMarvelovih stripov.

Beležke / Notes

32

Panel 2

Balkan kot stičišče krščanske in islamske civilizacije/

The Balkans as the Intersection of Christian and Islamic Civilization

7. Janko Ljubos OFM

Franjevac i kustos muzeja Franjevačkogsamostana Svetoga Duha u Fojnici

Franjevačka provincija sv. Križa – BosnaSrebrena

Franciscan and Curator of the Museum of theFranciscan Friary of the Holy Spirit in Fojnica

Franciscan Province of the Holy Cross – BosniaArgentina

Ul. fra Anđela Zvizdovića 4, 71270 Fojnica, Bosna i HercegovinaE: [email protected]

~ ~ ~Fojnička ahdnama iz 1463. godine

Fojnica's Ahdnama from 1463

Sažetak / AbstractFojnica je grad u Bosni i Hercegovini, u

njezinom središnjem dijelu, 50 km udaljena odSarajeva, isto toliko i od Travnika. Veoma jeobdarena prirodnim bogatstvima: voda, šume,plodna polja, planine pogodne za ispašu stoke,rude: željeza, bakra, žive, srebra, zlata ... OvakvaFojnica bila je pogodna za stanovanje i već uprahistoriji nalazimo tragove života, a kasnije iprave naseobine, poslije Ilira Rimljani surazvijali putove i trgovinu, a Fojnica je bilavažno mjesto na putu od Jadranskog mora premaSjeveru, pogotovo u ranom Srednjem vijeku kadje bila velika potražnja za željezom.

U granicama današnje Bosne i Hercegovine, uSrednjem vijeku, dva najvažnija grada sa svojimrudnicima, bili su Srebrenica i Fojnica.

Mnogi rudari u ovim rudnicima bili su katoliciiz Dubrovnika, Dalmacije, Austrije, Njemačke(Sasi) ... i tražili su katoličke svećenike za svoje

Fojnica is a town in Bosnia and Herzegovina,in its central part, 50 km away from Sarajevo,and just as far from Travnik. It is highly endowedwith natural resources: water, forests, fertilefields, mountains suitable for livestock cattle,ore: iron, copper, mercury, silver, gold. ThusFojnica was suitable for housing and already inprehistoric times we find traces of life and laterand the real settlements after the Illyrians and theRomans developed routes and trade, and Fojnicawas an important place on the way from theAdriatic Sea to the North, especially in the earlyMiddle Ages when there was a great demand foriron. Within the borders of today's Bosnia andHerzegovina, in the Middle Ages, the two mostimportant cities with their mines were Srebrenicaand Fojnica. Many miners in these mines wereCatholics from Dubrovnik, Dalmatia, Austria,Germany (Sasi) ... and sought Catholic priests for

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vjerske potrebe, i tako već u 13. stoljeću došli sufranjevci u Srebrenicu, a poslije i u Fojnicu(provincija Bosna Srebrena dobila je ime poSrebrenici).

Zbog loših putova i teškoća oko transpor-tiranja iskopanih ruda, u Fojnici Dubrovčaniotvaraju svoje tvornice za preradu ruda idobivaju poluproizvode ili gotove proizvode,također otvaraju i zlatarnice, čak imaju svojekovačnice za kovanje novca.

Franjevci su se brinuli oko svih potreba tadakatoličkog puka: poučavali su ih u vjeri, opisme-njavali su ih uglavnom u čitanju i pisanju, bilo jeteško dolaziti do knjiga, pa su franjevci sami sa-stavljali „udžbenike“, domaći sinovi već su dav-no preuzeli ulogu u širenju katoličke vjere, uspo-stavljena je Bosanska kustodija, sjedište joj jebilo u Fojnici, a kustod je bio fra Anđeo Zvizdo-vić. To je vrijeme pred pad Bosne pod Otoman-sku vlast. Tada je u Bosni bilo preko 30 samo-stana i još više župa i samostalnih kapelanija.

Kad su došli Osmanlije 1463. godine, ta segodina navodi kao „pad Bosne“, porušeni su svisamostani osim u Fojnici, Kreševu i KraljevojSutjesci, mnogi katolici su pobijeni, mnogipobjegli u slobodne krajeve, mnogi su pobjegli ušume ...

Već u to vrijeme, po uzoru na talijanskafranjevačka samotišta, na planini Zahor, iznadFojnice, franjevci su izgradili na nepristupačnommjestu, na visokoj stijeni, zdanje za svojepotrebe: mjesto molitve, mjesto odmora, mjestoduhovnih vježbi i sl.

(Do danas su sačuvani zidovi ovog samostana,vidi se da je imao tri etaže, da se sastojao od dvadijela koja su međusobno povezana mostom, jošpostoje dijelovi dviju drvenih greda i prošlegodine Institut Ruđer Bošković iz Zagreba,svojim metodama, je došao do zaključka da drvopotječe iz razdoblja između 1313. i 1380.godine). Po tradiciji mjesto i samostan i danas senazivaju Kašteli.

Bila su to teška i sudbonosna vremena zakatolike Bosne: kralj je ubijen u Jajcu, kraljiciKatarini je zarobljeno dvoje djece i odvedeni uIstambul, kraljica je pobjegla u Rim, bosanskivelikaši međusobno su podijeljeni, neki su čak nastrani Osmanlija, tadašnji bogumili su uneprijateljstvu s katolicima ...

Fra Anđeo Zvizdović je jedini čovjek na čelujedine organizirane zajednice Bosne Srebrene i

their religious needs, and so in the 13th centuryFranciscans came to Srebrenica and later toFojnica (the Franciscan Province BosnaSrebrena was named after Srebrenica). Due tothe bad roads and difficulties surrounding thetransport of excavated ore, in Fojnica, theDubrovniks open their own ore processing plantsand receive semi-finished products or finishedproducts, also open goldsmiths, even having theirown forging machines.

The Franciscans took care of all the needs ofthe Catholic couple: they taught them about theirfaith and instructed them in reading and writing.It was difficult to come by books, and so theFranciscans themselves wrote "textbooks"; thelocal sons had long ago assumed a role inspreading the Catholic faith, and the BosnianCustody was established with its seat in Fojnica.And the Custody was Fr. Anđeo Zvizdović. Thatis the time before the fall of Bosnia underOttoman rule. Then there were over 30monasteries in Bosnia and more parishes andindependent chaplains.

The Bosnians came under the OttomanEmpire in 1463. This year is referred as the "fallof Bosnia." All the monasteries were destroyed,except in Fojnica, Kresevo and KraljevaSutjeska, many Catholics were killed, many fledto the free lands, and many fled into the woods.

Already at the time, modeled after the ItalianFranciscan monasteries, on Mount Zahor, aboveFojnica, the Franciscans had built in aninaccessible place on a high rock. The monasterymet their needs: a place of prayer, a place of rest,a place of spiritual exercises. To this day, thewalls of this monastery are preserved, and it canbe seen that it had three floors, consisting of twoparts that are interconnected by bridge. Twowooden beams still exist, and last yearrepresentatives of the Rudjer Bosković Institutefrom Zagreb came to the conclusion that thewood originates from the period between 1313and 1380. By tradition, the place and monasteryare today called Kašteli. These had been difficulttimes for Catholics of Bosnia: the king was killedin Jajce, two children of the Queen Catherinewere captured and taken to Istanbul. The queenthen escaped to Rome. The Bosnian nobles weredivided, some even on the side of the Ottomans.Fr. Adeo Zvizdovic was the only man at the headof an organized community of Bosnia Srebrena

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jedini koji predstavlja „drugu stranu“, ostao je,nije pobjegao.

Naš književnik Dževad Karahasan, u povodu500. obljetnice smrti fra Anđela Zvizdovića,1998. piše o kušnjama koje je fra Anđeo doživio:

Fra Anđele, veli sotona, došla su teškavremena, kralj je ubijen, vlastela je nesložna,država je obezglavljena, mnogi katolici sunestali, mnogi se kriju po šumama, došla jetuđinska vlast, došla je druga vjera, i biskup jeotišao preko Save, idi i ti, bježi. I ova Bosna nijeti čemu: siromašna, brdovita, neuka, nesložna,budućnost je nesigurna, a sigurno je da jeteška ...

Vidi fra Anđeo da je to sve tako, sjeti se on sv.Franje i godine 1219., sjeti se sultana El Malika iprocijedi kroz zube: da, sotono, u pravu si!, aliOvo je moja zemlja, Ovu zemlju mi je Gospodinpovjerio, ono tamo, ono je tuđe, jest tamo bolje iljepše, ali nije to moje, Ovaj narod i Ovdje mi jepovjeren ..., odlazi, sotono!

Sjeti se fra Anđeo da postoji jedno oružje skojim se pobjeđuje, a on posjeduje to oružje,postoji izgledna šansa da se pobijedi i najvećisilnik Osvajač, Mehmed II., a oružje se zove:dijalog!

Godina je 1463., svibanj je 28., ispod Kaštelaje veliko polje Milodraž i upravo na tom poljuutaborio se Sulejman Mehmed II. el-Fatih i fraAnđeo, s nekoliko svojih drugova, polazi narazgovor, sa željom da razgovor pretoči udogovor i bi tako: fra Anđeo je dobio Ahdnamu,dobio je mogućnost da on i njegov narod moguostati u svojoj državi, raditi svoje poslove,ispovijedati svoju vjeru!

and the only one representing »the other side«.He remained steadfast and did not leave Bosnia..Writer Dževad Karahasan, on the occasion of the500th anniversary of the death of Fr. Zvizdović in1998 wrote about the trials that he experienced:

» Satan speaks to Fr. Anđeo proclaiming thatthe time has come, the king was been killed, thekingdom was in disgrace, the state crumbled,many Catholics disappeared, many hid in theforests, a foreign power came, another faith tookroot, and the bishop fled to Sava, so go get awayyou too. And this Bosnia is poor, mountainous,unkempt, helpless, the future is insecure, andsurely it is tough. Anđeo sees that this is all sotrue, and then he remembers Saint Francis andthe year 1219, remembers the Sultan Al-Malikand with calm forebearance he pronouncesthrough his clenched teeth: »Yes, Satan, you areright, but this is my country, the Land has beenentrusted to me by the Lord. That country thereor over there may be better and nicer, but it is notmine. And these people here in my country havebeen entrusted to me ..., go away, begone Satan!«Fr. Anđeo remembers that there is a weapon forvictory, and he possesses that weapon. There is,therefore, a chance to defeat the great ConquerorMehmed II, and that weapon is called a dialogue!

The year is 1463, May 28th. Below Kaštela isa large field called Milodraž and it was exactly inthat field that Sulejman Mehmed II. el Fatihcamped. Fr. Anđeo, with several companions, setout to talk to Sulejman with the desire that theconversation would conclude with an agreement.And so that very day, Brother Anđeo received anAhdnama, an official agreement between theEmpire and the Bosnian lands for cohabitation.He had the opportunity for him and for hispeople to stay in their country, to do their jobs, toconfess their faith!

Beležke / Notes

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8. Ahmet Türkan

Ph.D. of Islamic TheologyFaculty of Theology, Kütahya Dumlupınar Üniversitesi

Dr. islamske teologijeTeološka fakulteta Univerze v Kutahiji, Turčija

Zafertepe, Teknik Bilimler Meslek Yüksekokulu, Dumlupınar Ünv.Germiyan Yerleşkesi, 43020 Kütahya Merkez/Kütahya, TurčijaE: [email protected]

~ ~ ~Multidimensional Relatons between Sultan Abdulhamit II and Pope Leo XIII

and the Importance of These Relations in Terms of the Ottomans and the Holy SeeVečplastni odnosi med sultanom Abdulhamitom II. in papežem Leonom XIII.

ter pomen teh odnosov za Otomansko cesarstvo in Sveti sedež

Abstract / Povzetek

The relations between Sultan Abdulhamit IIand Pope Leo XIII were more colorful, intense,and multidimensional than previous periods interms of Ottoman and Holy See interactions. Itcan be said that these relations were positivealthough there were some exceptions. Bothinternal factors and external factors are importanthere. The failure of the Ottomans in the war withRussia in 1877-1878 and the Berlin Treaty (1878)made Sultan Abdulhamit II and Pope Leo XIIIdraw closer. The rapprochement occurred becauseof the development of Russian sovereignty in theBalkans that posed a threat to the Holy See asmuch as to the Ottoman Empire. Theorthodoxization policy of the Russians in theregions where they expanded their dominancewas one of the most important reasons increasingthe anxiety. Bedros Efendi, who was sent to theHoly See by Abdulhamit II, discussed the Russianissue with the authorities in Rome. Subsequentlyit was decided to act together against Russia.

One of the factors contributing to thedevelopment of the warm relations betweenAbdulhamit II and Pope Leo XIII was thesolution of Latin Catholics in Bosnia. Because itwas stated by the Treaty of Berlin (1878) that thelands of Bosnia would belong to the Ottomansbut the administration of them would betemporarily left to Austria. On thesedevelopments, the Holy See signed an agreementwith Austria regarding the Roman rite of theCatholics in Bosnia which depended on the

Odnosi med sultanom Abdulhamitom II. inpapežem Leonom XIII. so bili pestrejši,intenzivnejši in večplastni kot odnosi medOtomanskim cesarstvom in Svetim sedežem vprejšnjih obdobjih. Za dobre odnose sopomembni tako notranji kot zunanji dejavniki.Neuspeh Turkov v vojni z Rusijo v letih 1877-1878 in Berlinska pogodba (1878) sta zbližalasultana Abdulhamita II. in papeža Leona XIII.Do tega zbližanja je prišlo zaradi razvoja ruskegavpliva na Balkanu, ki je predstavljal grožnjo takoSvetemu sedežu kakor tudi Otomanskemucesarstvu. Ruska politika, ki je v regijah, kjer sorazširili svojo prevlado, pospeševala pravoslavje,je bila eden najpomembnejših razlogov zavznemirjenost. Bedros Efendi, ki ga jeAbdulhamit II. poslal v Vatikan, je s papežemrazpravljal o ruskem vprašanju. Kasneje je bilosklenjeno, da naredijo koalicijo proti Rusiji.

Eden od dejavnikov, ki so prispevali k razvojutoplih odnosov med Abdulhamitom II. inpapežem Leonom XIII., je bila rešitev latinskihkatoličanov v Bosni. V Berlinski pogodbi (1878)je bilo navedeno, da bodo dežele Bosne pripadaleTurkom, toda njihovo upravljanje bo začasnoprepuščeno Avstriji. Na osnovi tega sporazuma jeSveti sedež podpisal dogovor z Avstrijo glederimskega bogoslužja za katoličane v Bosni, ki jebila pod Otomanskim cesarstvom. Vendar je bilanujno potrebna tudi odobritev sultanaAbdulhamita, da je sporazum lahko veljal vceloti. Zato je papež Leon XIII. prosil sultana

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Ottoman Empire. However, Sultan Abdulhamit'sapproval was necessary for the agreement to befully valid. For this reason, Pope Leo XIII askedSultan Abdulhamit II to help them. The Sultanresponded positively to the request of the Pope.Even the privileges granted to the Catholics bySultan Abdulhamit II made the work of Catholicseasier and these privileges continued until theestablishment of a Latin Archiepiscopate in 1892in Uskup.

The mutual gestures between SultanAbdulhamit II and Pope Leo XIII made animportant contribution to the development ofrelations between the Holy See and the OttomanEmpire. For example, Sultan Abdulhamit II senta letter to the spiritual assembly in the Holy Seeon the occasion of the death of Pope Pius IX.The delegation of the Vatican in response sentMonsignor Grasselli to İstanbul to convey themessage that Pope Leo XIII was the new pope,and this delegation was sent due to the courteousattitude of Sultan Abdulhamit II. After a shorttime, Bedros Efendi was sent to Rome tocongratulate Leo on behalf of the Sultan. PopeLeo XIII was very pleased with this visit andsent a special gift to the Sultan. Six Pius’ medalswere sent for some Ottoman political leaders byPope Leo XIII.

Sultan Abdulhamit II continued to establishwarm relations with the Holy See on the death ofa relative of Pope Leo XIII. For example, whenthe older brother of Pope Leo XIII died, heexpressed his sorrow by sending a letter ofcondolence.

In 1893, the gift sent by Sultan Abdulhamit IIto Pope Leo XIII had a great impact in Rome.Many gifts from different parts of the world weresent to celebrate the fiftieth anniversary of Leo’spriesthood. The number of these gifts was aroundthirty thousand. The gift of Sultan Abdul Hamidwas a ring made of a special stone. On behalf ofSultan Abduhamit, the Catholic ArmenianPatriarch Stephano Bedros Azarian X took thisring to Pope Leo XIII and it also had an impact onthe Holy See. When the patriarch removed thecover of the ring, the Pope expressed hisexcitement several times by saying, “Howbeautiful the ring is.” Moreover, Cardinal LucidoParocchi, the Pope’s vicar, stated that the stonewas very rare. Patriarch Azarian found out that thering was more valuable than the gift presented by

Abdulhamita II., naj jim pomaga. Sultan se je naprošnjo papeža odzval pozitivno. Privilegiji, kijih je sultan Abdulhamit II. podelil katolikom, soolajšali njihovo življenje in ti privilegiji so senadaljevali do ustanovitve latinske nadškofijeleta 1892 v Skopju.

Vzajemni dogovori med sultanomAbdulhamitom II. in papežem Leonom XIII. sopomembno prispevali k razvoju odnosov medSvetim sedežem in Otomanskim cesarstvom.

Leta 1893 je dar, ki ga je sultan AbdulhamitII. poslal papežu Leonu XIII. za njegovo zlatomašo imel v Rimu velik vpliv. Papež je prejeldarove s celega sveta, število teh daril je bilookoli trideset tisoč, toda dar sultana je bil nekajposebnega. To je bil prstan iz posebnega kamna.V imenu sultana Abdulhamita je katoliškiarmenski patriarh Stephano Bedros Azarian X.prinesel prstan papežu Leonu XIII. Ko je patriarhodprl škatlo in se je pokazal prstan, je papežnekajkrat izrazil navdušenje z besedami: »Kakolep je ta prstan.« Poleg tega je kardinal LucidoParocchi, papežev vikar, izjavil, da je na prstanuzelo redek kamen. Patriarh Azarian je ugotovil,da je prstan bolj dragocen kot dar, ki ga jenemški cesar podaril leto prej; in to darilo jeimelo vpliv v politični areni.

Zaradi dobrih odnosov med Otomanskimcesarstvom in Svetim sedežem, je SultanAbdulhamit povečal kompetence apostolskegadelegata v Istanbulu. Apostolski delegat je bilodgovoren za enajst latinsko-katoliških duhovnihregij v okolici Galate. Bil je tudi odgovoren zatisoče študentov v Istanbulu in duhovnike, ki sobili poslani v bolnišnice in sirotišnice. PapežLeon XIII. je mobiliziral novo ustanovljeni redasumpcionistov, ki je leta 1895 prevzel skrb zaokrožje Cerkve Kadıköy in ustanovil teološkošolo sv. Leona, kjer so se šolali prvi grškiasumpcionisti.

Predavanje bo podrobno predstavilo številneodnose med sultanom Abdulhamitom II. inpapežem Leonom XIII. ter njihov vpliv nakatoličane na vzhodu. Kot primarni viri bodouporabljeni otomanski arhivski dokumenti.

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the German emperor the year before; and this gifthad influence in the political arena.

Sultan Abdulhamit increased the power of theApostolic Delegate as a result of the beautifulrelations with the Holy See. The ApostolicDelegate was responsible for eleven LatinCatholic spiritual regions around Galata. He alsohad responsibility for thousands of students inIstanbul and the priests sent to hospitals andorphanages. Pope Leo XIII mobilized the newlyestablished Assumptionist Congregation. Thisreligious group took over the Kadıköy ChurchDistrict in 1895 and founded the Saint LeoTheological School where the first GreekAssomptionists were trained.

At this conference, the multiple relationsbetween Sultan Abdulhamit II and Pope Leo XIIIand their impact on Catholics in the East will bedetailed. Ottoman archival documents will beused as primary sources.

Beležke / Notes

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9. Asim Zubčević

Dr. islamske povijestiFakultet Islamskih Nauka u Sarajevu, Univerzitet v Sarajevu

Ph.D. of Islamic HistoryFaculty for Islamic Studies in Sarajevo, University of Sarajevo

Ćemerlina 54, 71000 Sarajevo, Bosna i HercegovinaE: [email protected]

~~~Slika poslanika Muhameda u franjevačkom samostanu u Splitu

Image of the Prophet Muhammad in the Franciscan Monastery in Split

Sažetak / Abstract

Slika na zidu franjevačkog samostana sv. Anteu Splitu na kojoj se, pored ostalih likova, javlja iposlanik Muhamed, predstavlja jedinstven izanimljiv izraz kršćanskog zanimanja za islam imuslimane na slavenskome jugu. Rad analiziraporijeklo slike, propituje moguće motive zalikovno predstavljanje Muhameda na njoj, teopisuje recepciju slike kod kršćana i muslimanau narodnom pamćenju i u znanstvenoj literaturi.Ova pitanja razmotrena su unutar širegpovijesnog okvira kršćansko-muslimanskihdoticaja u Dalmaciji.

The painting on the walls in the Franciscanmonastery of St. Anthony in Split, which depicts,among other figures, the Prophet Muhammad, isa unique and remarkable expression of Christianinterest in Islam and Muslims in the South Slaviclands. The paper analyses the origins of thepainting, the possible motives behind the visualpotrayal of Muhammad and the painting'sreception among Christians and Muslims both infolk memory and in scholarly literature. Theseissues are addressed within a broader historicalcontext of Christian-Muslim encounters inDalmatia.

Beležke / Notes

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10. Daniel Patafta OFM

Dr. crkvene povijestiKatolički bogoslovni fakultet, Sveučilište u Zagrebu

Ph.D. of Church HistoryCatholic Faculty of Theology, University of Zagreb, Croatia

Vlaška 38, 10000 Zagreb, HrvatskaE: [email protected]

~~~Hrvatski franjevci na granici doticaja kršćanstva i islama

Croatian Franciscans on the Border of Contact of Christianity and Islam

Sažetak / Abstract

Misijska mobilnost franjevaca od samihpočetaka Reda, koja je unesena i u Pravilo sv.Franje, pretpostavljala je doticaj s islamom. Odsvoga dolaska na hrvatske prostore u srednjemvijeku franjevci su se vrlo brzo uključili umisijsko poslanje Crkve u Bosni gdje su tijekomdva stoljeća uspješno širili katolicizam međubosanskim krstjanima i učinili Bosnu katoličkomzemljom s katoličkim vladarem. Njihova misijauključivala je i doticaje s pravoslavnima naistočnoj granici Bosanskog kraljevstva, a napodručju Srijema i Bačke doticaj i s husitima.Prodorom Osmanlija na područje jugoistočneEurope krajem 14. i kroz 15. stoljeće islam višenije bio stvarnost Crkve na tada relativnoudaljenom Bliskom Istoku, nego je došao nasame granice zapadnog kršćanstva. Nizpovijesnih događaja koji je uslijedio: 1463.nestaje Bosansko kraljevstvo, postupno nestaju iostaci Dušanovog Srpskog carstva, Krbavskabitka 1493. i Mohač 1526. učinili su islamstalnim čimbenikom života na prostoru srednje ijugoistočne Europe. Granica islama i kršćanstvapostalo je nekadašnje Hrvatsko kraljevstvo,svedeno na »ostatke ostataka.« Širenjemosmanske vlasti na Slavoniju, Podunavlje iDalmaciju franjevci s tih područja našli su se usastavu Provincije Bosne Srebrene kao jedinikatolički kler na europskom područjuOsmanskog carstva. Njihova misija nastavila setijekom naredna dva stoljeća i sastojala se uočuvanju katoličanstva na tim prostorima predizazovima islamizacije i agresivnog pravoslavlja,progona i diplomatskih manevriranja sosmanskim vlastima. Ovim izlaganjem prikazati

Missionary mobility, since the founding of theFranciscan Order and its inclusion in the Rule ofSt. Francis, has been a major impetus leadingsubsequently to contacts between Franciscans andIslam. Dating from their arrival on Croatianterritory in the Middle Ages, Franciscans quicklyturned to the missionary work of the Church inBosnia, where over two centuries theysuccessfully spread Catholicism among Bosnian»Krstjani«, thus turning Bosnia into a Catholiccountry with a Catholic ruler. Their missionincluded close contact with the Orthodox Churchon the eastern border of the Bosnian Kingdom,and in the area of Srijem and Bačka, contact withHussites. With Ottoman expansion to SoutheastEurope in the late 14th and throughout the 15th

century, Islam was no longer just the reality of theChurch in then the relatively distant Middle East,but now Islam came to the border of WesternChristianity. Relevant to this presentation, a seriesof historical events followed: In 1463 disappearedthe Bosnian Kingdom; then the gradualdisappearance of the remains of the SerbianDušan Empire; the Battle of Krbava in 1493 andthat of Mohács in 1526. These events resulted inmaking Islam a constant factor of life in the areaof Central and Southeast Europe. The boundarybetween Islam and Christianity became theformer Croatian Kingdom, reduced to "remains ofremains." Because of the Ottoman expansion inSlavonia, Dalmatia, and the Danube region,Franciscans from these areas found themselves aspart of the Province of Bosnia Argentina and theonly Catholic clergy in the European territory ofthe Ottoman Empire. Franciscans from these

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će se kako su franjevci na području Slavonije iPodunavlja, što neminovno znači i doticanjeprostora današnje Bosne, živjeli i djelovali uvrijeme osmanske vlasti, kakav je bio njihovodnos prema islamu i teokratskoj Osmanskojdržavi, odnosno konačni cilj je analiza odnosafranjevaca prema islamu na prostoru gdje su seispreplitali interesi katoličkih Habsburgovaca,papinstva i katoličkih država kršćanskog Zapadate interesi Osmanske islamske države. Urazdoblju do Velikog Bečkog rata i nakon njegafranjevci su bili glavna i jedina poveznicakatolika u Osmanskom carstvu i zapadnihkršćanskih zemalja. Odnosno, bili su temeljnapolazišna točka i most koji je kroz dva dugastoljeća povezivao kršćanstvo i islam. U tomkontekstu svakako je važno uočiti i percepcijuislama od strane kršćanstva na Zapadu i od stranefranjevaca koji su bili svakodnevno upućeni nasuživot s islamom i predstavnicima osmansketeokracije. U radu će biti obrađeno djelovanjefranjevaca od Mohačke bitke 1526. do Mira uSrijemskim Karlovcima 1699., na područjuhrvatskih zemalja, s osobitim naglaskom napodručje Slavonije i Podunavlja.

areas found themselves as part of the Province ofBosnia Argentina and the only Catholic clergy inthe European territory of the Ottoman Empire.Their mission continued during the next twocenturies and consisted in the preservation ofCatholicism in these areas facing challenges ofIslamization and aggressive Orthodoxy,prosecution and diplomatic maneuvering with theOttoman authorities. This presentation will showhow the Franciscans in Slavonia and the Danuberegion, which inevitably means touching the areaof today's Bosnia, lived and worked during theOttoman period and their attitude toward Islamand the theocratic Ottoman state. The final goal isto analyze the relationship of the Franciscans andIslam in the area where the intertwined interestsof the Catholic Habsburgs, the papacy and theCatholic countries of the Christian Westintersected the interests of the Ottoman Islamicstate. In the period until the Great Vienna War andafter, Franciscans were the main and the onlyconnection of Catholics in the Ottoman Empireand Western Christian Countries. That is, theywere the fundamental starting point and bridgethat during two long centuries linked Christianityand Islam. In this context, it is certainly importantto recognize a perception of Islam by Christianityin the West and by the Franciscans who dailycoexisted with Islam and the representatives ofthe Ottoman theocracy. The paper will underscorethe life and action of Franciscans from the Battleof Mohács in1526 to the Peace in SrijemskiKarlovci in 1699, in the area of Croatiancountries, with particular emphasis on the area ofSlavonia and the Danube region.

Beležke / Notes

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11. Igor Škamperle

Dr. socologije religijeFilozofska fakulteta, Univerza v Ljubljani, Slovenija

Ph.D. of Sociology of ReligionFaculty of Philosophy, University of Ljubljana, Slovenia

Aškerčeva cesta 2, 1000 Ljubljana, [email protected]

~~~Nikolaj Kuzanski in njegov spis O verskem miru in slogi (De pace seu concordantia fidei)

Nicolaus Cusanus and His Text De pace seu concordantia fidei

Povzetek / Abstract

Ko so leta 1453 Turki osvojili tradicionalnokrščansko vzhodno prestolnico Carigrad, ki seodtlej imenuje Istanbul, Otomanski imperij pa seje pod vodstvom Mehmeda II. Osvajalca širilproti Jadranu in na Balkan, so se v evropskihsrediščih mnogi spraševali, kako ukrepati.Nekateri so predlagali vojaško obrambo inspopad. Takratni papež Pij II. je sprva podpiralvojaško prisvojitev Bizanca, a te pobude nisoimele realnih učinkov. Papež, izobraženi huma-nist E. S. Piccolomini, med drugim ustanoviteljškofije v Ljubljani, je otomanskemu poglavarjupisal pismo in ga povabil, da bi se dal krstiti in bisprejel krščansko vero, s čimer bi duhovnolegitimiral prisvojena ozemlja. Ne vemo, ali jeMehmed II. Osvajalec to pismo dobil in gaprebral. Družbena in politična situacija ni bilalahka. V središču napetosti in teritorialnegaosvajanja pa je bilo vprašanje religije,natančneje, ostro soočanje med krščanstvom inislamom, ki so ga v svoji kulturi in političnioblasti prinašali Turki. V tem kontekstu jecerkveni mož Nikolaj Kuzanski (1401-1464),škof v Brixnu na južnem Tirolskem, poznejekardinal rimske Cerkve, prodoren filozof inteolog, napisal zelo odprto in spravno, a miselnoprodorno besedilo, O verskem miru in slogi.

Kuzanski je znan po svojih mističnih koncep-cijah ujemanja nasprotij (coincidentia opposito-rum), pojmu skritega Boga (Deus absconditus),ki se izmika racionalnim pojmovnim oprede-litvam, po t. i. učeni nevednosti (docta ignoran-tia) in relativizaciji oblik spoznanja, kot so bileprisotne v srednjeveški sholastiki. Govoril je oodprtem, razsrediščenem svetu in vpeljal subtilno

In the year 1453 the traditionally ChristianEastern capital of Constantinople, which hassince been called Istanbul, was conquered byTurks and the Ottoman Empire, under theleadership of Mehmed II. Conquerors spreadtoward the Adriatic and the Balkans. In Europeancities many wondered what action to take. Somesuggested military defense and confrontation.Pope Pius II initially supported the militaryappropriation of Byzantium, but these initiativesdid not have any definite effects. Pius II/E. S.Piccolomini, a Renaissance humanist, founder ofthe Diocese of Ljubljana, wrote a letter to theChief of the Ottomans and invited him to bebaptized and accept the Christian faith. We don'tknow whether Mehmed II received this letter andread it. The social and political situation then wascomplex. At the heart of the tensions andterritorial conquests, moreover, was the questionof religion, more specifically, a sharp confron-tation between Christianity and Islam, which intheir culture and political authorities broughtconflict between indigenous Christians and theTurks. In this context Nicholas of Cusa (1401-1464), Bishop of Brixen of South Tyrol, later acardinal of the Roman Church and a well-knownphilosopher and theologian, wrote a very open,conciliatory, and insightful text about religiouspeace and unity (De pace seu concordantiafidei).

Nicholas of Cusa is well known for hismystical thought, like the unity of opposites(coincidentia oppositorum), the notion of ahidden God (Deus absconditus) and, accordingto his concept of learned ignorance (docta

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razliko med neskončnim in brezmejnim, ki jo jeapliciral na Boga in fizično vesolje. Jedro njego-vega razmišljanja je kognitivna problematika.

Enak pristop je Kuzanski razvil tudi v krajšemdelu O verskem miru in slogi. Čeprav so bilepovod za to delo konkretne politične razmere, seje Kuzanski v njem lotil teoloških tem, ki so vospredju. Implikacije pa segajo na poljeantropologije in kulture v širokem pomenu.Glavno vprašanje je, kako misliti raznolikostveroizpovedi in zagotoviti mir med njimi.

V tekstu, ki ga je napisal po otomanskiosvojitvi Carigrada, Kuzanski predlaga, da se jetreba z islamom soočiti ne z orožjem, ampak zrazmislekom o človeku in vsebinskem bistvureligije. Podobno, kakor se je bil pred tem vspisu Učena nevednost lotil razmisleka o dometunašega spoznanja, naravi vesolja in Božjemučlovečenju, pri tem pa zanikal, da bi mogliabsolutizirati katerokoli naravno prvino in njenezakone, ker nimamo ustreznih meril, da bi pokriteriju preciznosti določevali absolutne pojme– s tem je Kuzanski ovrgel sferično zaprtostvesolja – , tako se je zdaj približal konceptureligije. Boga razume kot absolutno bitje, ki senahaja onstran vsakršne razvidne in pozitivnodefinirane lastnosti. Boga moremo označiti le spomočjo zanikovalnih predikatov, kar pomenipreko enigme in protislovij, ki nas vodijo dosvojega popolnega a nevidnega bistva, ujemanjanasprotij in absolutnega enega. Na ta način selahko dvignemo nad meritveno določljivostjo, kivlada zemeljskemu svetu.

Kuzanski izhaja iz načela, da obstaja enasama religija, ki je konstitutivni del človeškezavesti, z razvojem pa se oblikuje in prevzamerazlične manifestne oblike, s katerimi se udeja-nja. Te oblike, ki zaznamujejo posameznaverstva, se izražajo v molitvi, obredih, oblikahpobožnosti, čaščenju in darovanju. Razlike soplod navad in zgodovinskih procesov posamez-nega ljudstva. Pojmovna formula, ki zajemaskupno osnovo, se torej glasi: »Una religio inrituum varietate.« Obstaja ena sama religija, kiživi in se udejanja v mnogih obredih. Vzpostavise kot oblikovno bistvo (forma formativa)človekovega naprezanja, da bi se povezal in senaslonil na božanstvo, medtem ko somanifestacije tega, obredi in navade, zgodovinskiprodukt, oziroma poskusi človeškega uma, da bizajel bistvo božjega v formalnih simbolih, bistvo

ignorantia), an open and decentralize world. Thecore of his thinking focuses on cognitiveproblems.

The same conceptual approach of Nicholas ofCusa is developed in a shorter text Of ReligiousPeace and Unity. Even though concrete politicalsituations were the trigger for this work, theauthor delves into theological themes from theoutset. References herein are from the field ofanthropology and culture in a broad sense. Themain issue is how to think about the diversity ofreligions and to ensure peace between them.

In the text, which he wrote after the Ottomanconquest of Constantinople, Nicholas of Cusasuggested that Islam should be confronted notwith weapons, but with reflections on man andsubstantive facts. Like his thinking in LearnedIgnorance, the author reflects on our range ofknowledge, the nature of the universe and theIncarnation of God and denies we are able toknow any natural element and its laws, becausewe don't have the appropriate criteria of criticalthinking to grasp absolute concepts. God must beunderstood as an absolute being who lies beyondany evidential and positively-defined properties.Our knowledge of God can only be grasped withthe help of negative predicates; and thus throughenigmas and contradictions we are led to Hisperfect but invisible essence.

Particular forms and behaviors characterizeindividual religions; and these are expressed inprayer, rituals, devotion, reverence, and donation.The differences among religions are the result ofhabits and historical processes manifested inpeople and their communities. A conceptualformula molds the common foundations of eachreligion; thus it can be said, "una religio inrituum varietate." Following from this conceptwe can say that there is only one religion, whichlives and is represented in many ceremonies.Thus religion itself is a design point (formaformativa) of human efforts to link up with andleaned on the deity. The varied manifestations ofthe rites and customs are historical products ofthe human mind, which attempts to capture theessence of God in formal symbols. The essenceof God derives from man’s efforts to go beyondhis rational thought. In this sense, no religion iscompletely misguided, or estranged from God'slaw. In each case or specific account, religionneeds to live in the present historic environment.

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božjega pa človeku uhaja in prekoračuje vsakr-šno racionalno misel. V tem pomenu nobenaveroizpoved ni povsem zgrešena ali odtujena odBožjega zakona. V vsaki gre za specifičnokonjunkturo, ki jo vsaka religija potrebuje, da biživela v konkretnem zgodovinskem okolju.

Ko krščanstvo trdi, da nastopa univerzalno,po zaslugi spajanja božjega in človeškega vučlovečenem božjem Logosu, ki je večen innespremenljiv, »pred vsemi veki«, ki so po njemnastali, in je zaradi tega trajno oživljajoč in je ponjem vse nastalo, tega ne trdimo v smislukrščanske superiornosti, ampak bolj iz ponižnegazavedanja omejenosti sleherne človeške pred-stave o resnici najvišjega.

Zaradi zavedanja, da se pravi pomen božjegalahko razodene šele potem, ko smo preseglivsako enosmerno gledanje in se do krajapotrudili v našem naprezanju, da bi se dvignili dobožje enovitosti, je Kuzanski v verovanju Judov,muslimanov, Sircev, drugih Arabcev in Tatarov,hindujcev in ne nazadnje med mnogimi običajikrščanskih narodov, prepoznal pričevanja, ki jihje moč integrirati v skupno religiozno izkustvo,ki stremi k svojemu nedosegljivemu cilju. Božjeobličje je vidno le preko tančice, enigme alisimbola, ki ju človeška pamet pojmuje po svojipodobi in prikladnosti. Tekst se giblje na dvehravneh, ki sodita na področje teologije: prvaraven zadeva božji Um, Kristusa – božjo Besedo,Bogo-učlovečenje in Sveto Trojico, druga ravenpa zadeva človeško spoznanje.

Besedilo se začne s priliko, ki pogostonastopa v mistično-vizionarski literaturi, da biprišli do pravega razpoloženje duha in pristopilido zrenja najvišjih stvari. Nato Gospod naročiangelu, naj privede modre može, predstavnikever in narodov, da bi se pogovorili z Besedo(Verbum), kot kraj pa je izbral Jeruzalem. Takose začne zborovanje, kjer se v dialogu z božjoBesedo soočijo mnenja verskih predstavnikov, kipoudarjajo svak svojo razliko in posebnosti,božja Beseda pa jim želi prikazati, da so to lezunanje razlike, oziroma kako so resnicekrščanskega nauka skladne s skupno religioznoenovitostjo. Zvrstijo se Grk, predstavnikmodrosti, Latinec, Arabec, Hindujec, Kaldejec,Jud, Skit, Perzijec, ki v spisu nastopa kotpredstavnik muslimanskih filozofskih šol, Sirec,Turek, Španec, Francoz, Armenec, Tatar izMongolije, Nemec, Čeh ter nazadnje Anglež.

The text of Nicholas of Cusa, Of ReligiousPeace (De pace fidei), has been variouslyinterpreted in our time. The text can beunderstood on two levels through the field ofTheology: the first level concerns the Mind ofGod, the Christ-Incarnation, the Holy Trinity, anduniversal cosmic Logos. The second level centerson human knowledge and religious forms.

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Med njimi nastopita tudi Peter in Pavel.Kuzanski pokaže, da dobro pozna sveto knjigomuslimanov, Koran. Citira ustrezna mesta, kjerje omenjen mesija oziroma Jezus, kateregabožanskost pa islam zavrača. Ob velikihteoloških temah, kot so Bog, učlovečenje, SvetaTrojica, odrešenje in nesmrtnost duše, zakramentevharistije, je eno od jeder te razpraveugotovitev, da so prva razlike v navadah inobrednih daritvah so tista čer, ki ljudempreprečujejo, da bi razumeli druga verstva indosegli mir. Te razlike ustvarjajo delitve medljudstvi, sovraštvo in nasilje. Toda sveti Pavelopozarja, da duše ne odrešujejo dela in navade,ampak vera. Ta vera pa mora biti oblikovana; topomeni, da sloni na odnosu in participaciji, skatero presegamo parcialnosti in prihajamo douniverzalnega religioznega temelja, v kateremsmo povzeti v pluralno enakost in enovitostbožjega, ki je eno in absolutno. V tem seudejanja duhovno stremljenje vsakega človeka.

Beležke / Notes

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12. Lorenzo Turchi OFM

Ph.D. of TheologyPontifical University Antonianum, Roma, Italia

Dr. teologijePapeška univerza Antonianum, Rim, Italija

Via Merulana, 124, 00185 Roma, ItalijaE: [email protected]

~~~James of Marches’ Preaching to the “Border”: the Comparison with Otherness

Pridiganje Jakoba iz Marke »obmejnim«: primerjava z drugačnostjo

Abstract / Povzetek

The present article will highlight James of theMarches’ activity, analyzing his work towardsome realities “on the border”: a comparisonwith the religious and civil alterity thatthreatened the Christian society as preached bythe Observance movement. In particular, we willhighlight some examples related to the heresiesencountered by the preacher, present in the Lifeof Venanzio da Fabriano and in the personalwritings of the friar from Monteprandone, andthese examples include: the commitment topreaching for the crusade under the pontificate ofCallistus III; and the presence of Koran’sexcerpta in the codes that collect the predictablematerials of James, along with some texts ofunpublished sermons.

On the first of April, 1432, James of theMarches was appointed Visitor of theFranciscans of the Vicar of Bosnia by GeneralGuglielmo da Casale, and then he became Vicarin 1435. He was charged to introduce therequired reforms of the constitutions of 1430,and these called “martiniane” mark the beginningof activity of the Marches preacher which willlead him first to Bosnia, where he confrontedseveral times the patareni or bogomili, and thengo to Hungary.

In fact, the friar from Monteprandone wasnamed inquisitor by Pope Eugene IV in February1436 to preach and to promote the Catholic faiththreatened by the Hussite heresy. The preservedepistolary of this period allows us to outline themain stages of the journeys made by James.These are evidence of relations with kings,bishops, local clergy, religious, faithful and

Predavanje želi pokazati na dejavnosti sv.Jakoba iz Marke in analizirati njegovo delo »namejnem področju«. V bistvu gre za primerjavokatoliškega nauka, ki so ga oznanjali observanti,z versko in politično drugačnostjo, ki je ogrožalakrščansko družbo. Posebej bomo izpostavilinekaj primerov krivoverstev, s katerimi se jesrečal pridigar, ki so opisana v delu Vita(Življenje) Venancija iz Fabriana. Iz teh spisov jerazvidno, da je sv. Jakob iz Marke v svojihpridigah navduševal za križarsko vojsko podpontifikatom Kalista III.

1. aprila 1432 je generalni minister Viljem izCasaleja imenoval sv. Jakoba iz Marke zavizitatorja frančiškanov v bosanskem vikariatu.Tri leta kasneje pa je postal vikar tega vikariata.Njegova dolžnost je bila uveljaviti reforme, ki sojih zahtevale konstitucije, imenovane»Martiniane« iz leta 1430. V luči teh reformlahko razumemo aktivnosti pridigarja, ki je vBosni in kasneje na Madžarskem naletel nabogomile. Papež Evgen IV. je februarja 1436fratra iz Monteprandoneja imenovali zainkvizitorja, da bi pridigal in spodbujal katoliškovero, ki jo je ogrožala husitska herezija.Ohranjena pisma, ki so nam na voljo iz tegaobdobja, nam omogočajo, da orišemo glavnefaze Jakobovih potovanj. To so dopisovanja skralji, škofi, lokalno duhovščino, verniki inkrivoverci. To so izredno dragoceni viri, ki namomogočajo razumeti njegov koncept, kje je»meja« med resničnim in lažnimi kristjani inneverniki.

Venancij iz Fabriana, zvest družabnik inJakobov tajnik, ki se je Jakobu pridružil leta

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heretics and, at the same time, a sourceextremely precious for understanding the conceptof “border” between the true and the falseChristians and the infidels.

Also Venanzio da Fabriano, faithful sociusand secretary of James, who since 1463 wouldjoin James in the last 13 years of his life. In thetriple edition of the Life of the Friar Picenopresents the existential itinerarium of James,collecting and recalling episodes and miraclesthat would be reused in hagiographic optics. Inthis procedure, Venanzio does not fail to includeevents and situations lived by the observingpreacher who inaugurates a new model ofholiness: James is called to embody the zeal forthe salus animarum in the office of preacher andin his activity.

Supported by divine grace, the friar fromMonteprandone will confront and gradually clashwith those who oppose preaching, as aninstrument of social conversion and regeneration,identified in the figures of false visionaries,heretics, witches or in real evil presences that, onoccasion, would want to deprive James of thenecessary forces for his ministry, thus impedinghis work of spiritual and social renewal.

A further aspect of James’ relationship withthe paradigm of “otherness” is constituted by thepresence of excerpta from the Koran in the codesthat collect the materials used by the Franciscanfor preaching. As has been observed, Jamesshared his interest in studying the Koran togetherwith some of the great figures of the Council ofBasel, such as Juan de Segovia, Enea SilvioPiccolomini – the future Pope Pius II – andNiccolò Cusano. In his activity in the Balkancountries and in Hungary, James was in directcontact with Islam and Muslims, a “meeting”that is likely to underlie the presence of somesteps of the Alcoranus Latinus and other minorworks of the Corpus Islamolatinum in the libraryof the convent of Santa Maria delle Grazie ofMonteprandone, founded by him. These extractswith James’ autograph annotations testify to theknowledge of the first of the two Latintranslations of the Koran, made by Robert ofKetton in 1143. These materials would be usedby James for preaching and for the controversywith those who were considered unfaithful.

Finally, the report will touch on the roleplayed by James in his political and diplomatic

1463, da bi z njim preživel zadnjih 13 letživljenja, v trojni izdaji Življenja brata Jakoba,predstavlja življenjski itinerarium sv. Jakoba. Vtem delu opisuje epizode in čudeže, ki so jihkasneje uporabili za njegov življenjepis. V temdelu Venancij ne preneha vključevati dogodkovin situacij, ki jih je živel observantski pridigar inki izražajo njegov nov model svetosti: Jakob jepoklican, da »rešuje duše«. Podprt z Božjomilostjo se brat iz Monteprandoneja sooča inpostopoma spopada s tistimi, ki nasprotujejopridiganju kot orodju spreobrnjenja in prenove.

Nadaljnji vidik Jakobovega odnosa doparadigme »drugosti« je razviden iz prisotnosticitatov iz Korana, ki jih najdemo v zbirkahmaterialov, ki jih je frančiškan uporabil zapridiganje. Kot je bilo ugotovljeno, se je Jakobzanimal za preučevanje Korana skupaj znekaterimi drugimi velikimi možmi, med njimista Enea Silvio Piccolomini – bodoči papež PijII. in Nikolaj Kuzanski. V svoji dejavnosti vbalkanskih državah in na Madžarskem je bilJakob v neposrednem stiku z islamom inmuslimani. To njegovo »srečanje« z muslimanije zagotovo temelj nekaterih besedil vAlcoranus Latinus in drugih manjših delih vCorpus Islamolatinum, ki jih najdemo v knjižnicisamostana Santa Maria delle Grazie vMonteprandoneju, ki ga je Jakob sam ustanovil.Ta besedila z Jakobovimi pripombami pričajo onjegovem poznavanju prvega od dveh latinskihprevodov Korana, ki sta ga pripravila Robert izKettona in Herman Koroški leta 1143.

Naše predavanje se bo dotaknilo tudi vloge, kijo je imel Jakob v političnih in diplomatskihmisijah v vlogi apostolskega nuncija kotpridigarja za križarski pohod, ki ga je spodbujalKalist III. Neobjavljena pridiga De adventuTurcorum nam pokaže starejšega Jakoba, ki zogorčenjem razmišlja o nevarnosti otomanskeganapredovanja, pa tudi o grehih krščanskegaljudstva in neustreznosti njihovih knezov.

Nevarnost razpada identitete je ogrožena odzunaj, a tudi znotraj nje se zdi, da »meja« postajavse bolj zapletena.

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missions and in his role of apostolic nuntius aspreacher for the crusade, promoted by CallistusIII. The unpublished sermon De adventuTurcorum shows us an older James, who reflectsbitterly on the danger of the Ottoman advances,but also on the sins of the Christian people andthe inadequacy of their princes.

The danger of the dissolution of an identityundermined from the outside but also within itseems to make the “border” increasinglycomplex.

Beležke / Notes

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13. Mile Babić OFM

Doktor teologije i doktor filozofijeDopisni član Akademije nauka i umjetnosti Bosne i HercegovineFranjevačka teologija u Sarajevu

Ph.D. in Theology and in PhilosophyCorresponding Member of Academy of Sciences and Arts of Bosnia andHerzegovinaFranciscan Faculty of Theology in Sarajevo

Aleja Bosne Srebrene 111, 71101 Sarajevo, Bosna in HercegovinaE: [email protected]

~~~Susreti sa sultanima: svetoga Franje Asiškoga i fra Anđela Zvizdovića

Meetings of St. Francis and of Fr. Anđeo with Sultans

Sažetak / Abstract

Godine 1463. zbio se presudan događaj zabosanske franjevce i katolike: susret kustoda(Bosanske kustodije, koja tada nije imala rangprovincije u franjevačkom redu) fra AnđelaZvizdovića i sultana Mehmeda Osvajača, koji jevremenom poprimio legendarno značenje i otkriomentalitet i jedne i druge strane. Naime, najednoj je strani stajao sultan, tada vjerojatnonajmoćniji vladar na svijetu, a na drugojbosanski franjevac koji se tada nalazio na čeluBosanske kustodije i koji se odrekao svake moći.Rezultat toga susreta jest carska ahdnama,isprava kojom se bosanskim franjevcima ikatolicima jamči pravo na život, imanje i crkve.Ta je carska povelja utemeljivala – unatočmnogim kršenjima – pravni status franjevaca ikatolika u Bosni.

Susret fra Anđela Zvizdovića i sultana Meh-meda II. Osvajača je tema mnogih tekstova iinterpretacija. No, vrlo je važno ukazati naparalelizam koji postoji između susreta sv.Franje sa sultanom Malek al-Kamilom 1219. zavrijeme pete križarske vojne u Egiptu i susretafra Anđela Zvizdovića sa sultanomMehemedom II. Osvajačem u Bosni 1463.godine. Ti susreti pokazuju da kustodbosanskih franjevaca fra Anđeo Zvizdovićostaje vjeran evanđeoskoj logici sv. FranjeAsiškog, tj. logici dobrote i samoponiznosti,ostaje, dakle, vjeran logičkoj formi (L.Wittgenstein) Evanđelja. Pred logikom dobrotenemoćna je svaka fizička moć. Samo je sveta

In 1463 a decisive event for the BosnianFranciscans and Catholics took place: it was themeeting of the Custos (of the Bosnian custody,which at that time did not yet have the rank ofprovince in the Franciscan Order). Fr. AnđeoZvizdović, and Sultan Mehmed, the Conqueror,which with time took on legendary meaning,opened up intelligent, thoughtful discussion.Namely, on one side was the sultan, most likelythe most powerful ruler in the world at the time,and on the other a Bosnian Franciscan, who atthe time was head of the Bosnian custody andwho refused all help. The result of that meetingwas the imperial ahdnama, an amendment thatguaranteed the Bosnian Franciscans andCatholics the right to live, own property andhave their churches. Despite many set backs, thisimperial epistle formed the foundation for thelegal status of the Franciscans and Catholics inBosnia.

The meeting between Fr. Anđeo Zvizdovićand Sultan Mehmed II, the Conqueror, has beenthe subject of many texts and interpretations. It isvery important, however, to draw attention to theparallels between the meeting of St. Francis withSultan Malek al-Kamil in 1219, during the FifthCrusade in Egypt, and that between Fr. AnđeoZvizdović and Sultan Mehmed II in Bosnia in1463. These meetings show that the Custos of theBosnian Franciscans, Fr. Anđeo Zvizdović,remained true to the evangelical logic of St.Francis of Assisi, the logic of goodness and self-

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moć – tj. moć koja samu sebe obožava,apsolutizira, koja se sebe pretvorila u lažnobožanstvo, u idola – otporna na dobrotu.

humiliation, the logical form (L. Wittgenstein) ofthe Gospel. All physical force is powerless in theface of the logic of goodness; only sacrosanctpower, the power that worships and makes itselfabsolute, that has turned itself into a false god, anidol, is resistant to goodness.

Beležke / Notes

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14. Dragan Potočnik

Dr. zgodovineFilozofska fakulteta, Univerza v Mariboru, Slovenija

Ph.D. of HistoryFaculty of Philosophy, University of Maribor, Slovenia

Koroška cesta 160, 2000 Maribor, SlovenijaE: [email protected]

~~~Zahod in islamski svet skozi zgodovino

The West and the Islamic World through History

Povzetek / Abstract

Odnosi med Evropo in islamskim svetom sobili pogosto zaznamovani z nasiljem in spopadi.V času Omajadskega kalifata (661-750) somuslimani zasedli sveto mesto Jeruzalem, oble-gali Konstantinopel, prodrli na Pirenejski polotokin jug Evrope. V tej prvi fazi širjenja kalifata seje islam soočal z vse hujšimi boji znotraj islama.Že kmalu po nastanku islama so obstajale razlikeznotraj islamskega sveta, to je v glavnem medprevladujočo sunitsko obliko in šiiti.

Odgovor evropskega krščanstva na prvi velikidžihad sta bila rekonkvista in križarske vojne. Navzhodu se je krščanska kraljevina Gruzijaosvobodila in zagospodarila nad velikimozemljem od Črnega morja do Kaspijskegajezera. V osrčju Sredozemlja so se krščanskiosvajalci izkrcali na Siciliji in Sardiniji in juodvzeli muslimanom. Višek konflikta v tej faziso predstavljale križarske vojne. V teh vojnah soskupine kristjanov iz Evrope osvojile in za nekajčasa obdržale območja v Siriji in Palestini. Včasu Abasidskega kalifata (751-1258) somuslimani sicer utrdili meje na vzhodu ter celoosvojili Sicilijo in Kreto, kljub temu pa soBizantinci prodirali vedno globlje na območjekalifata. Na območju Osrednje Azije so v temčasu nastale polavtonomne vladavine. Egipt insirsko-palestinski prostor sta leta 969 padla vroke dinastije Fatimidov. Neenotnost in krizoznotraj islamskega sveta so še dodatno poglobiliv 11. stoletju Seldžuki in nato v prvi polovici 13.stoletja še vdori Mongolov, ki so leta 1258dokončno zlomili Abasidski kalifat.

Na meji med muslimani in kristjani vAnatoliji je v 13. st. nastala osmanska država.

The relationship between Europe and theIslamic world was often marked by violence andfighting. During the time of the OmayyadCaliphate (661-750), Muslims occupied the holycity of Jerusalem, besieged Constantinople, aswell as invaded the Iberian Peninsula and thesouth of Europe. In the first phase of the spreadof the Caliphate, the Islamic world was facedwith increasing infighting. Soon after theemergence of Islam, there were differenceswithin the Islamic world, primarily between theprevailing forms of Sunnism and the Shiite faith.

European Christianity responded to this firstforceful Jihad with the Reconquista of theIberian Peninsula and the Crusades. In the east,the Christian kingdom of Georgia freed itself andtook control of a large territory extending fromthe Black Sea to the Caspian Sea. In the heart ofthe Mediterranean, Christian conquerors landedin Sicily and Sardinia and took them from theMuslims. The Crusades were the culmination ofthe conflict during this period. In these wars,groups of European Christians conquered andtemporarily occupied territories in Syria andPalestine. During the period of the AbbasidKingdom (751-1258), the Muslims reinforcedtheir borders in the East and even conqueredSicily and Crete, however, the Byzantinescontinued penetrating into the territory of theCaliphate. During that time, half autonomouskingdoms emerged on the territory of CentralAsia. In 969, Egypt and the Syrian-Palestinianterritory fell into the hands of the Fatimiddynasty. Disunity and crises within the Islamicworld were compounded by the Seljuqs in the

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Sledila je nova sveta vojna. Osmanski sultani sovideli sebe kot legitimne naslednike bizantinskihcesarjev. Z osvojitvijo Konstantinopla in s temko je postalo mesto prestolnica turškegaimperija, so sledili vpadi proti zahodu. V časuvladavine Sulejmana Veličastnega (1520-1566)je bilo cesarstvo na vrhuncu moči.

Odgovor na drugi džihad je ekspanzijaEvrope. Ni presenečenje, da je ta ekspanzijazačela na dveh nasprotnih koncih Evrope. Tam,kjer so stoletja dolgo vladali muslimani: naPirenejskem polotoku in v Rusiji. Predvsemportugalske in španske, kasneje pa tudi angleškein nizozemske ladje so se ustavljale na obalahislamskih držav in začele najprej s trgovino, natopa tudi z osvajanjem strateških točk. Z vzponomevropskih držav v 19. stoletju so predvsemVelika Britanija, Francija in Rusija začelipostopno zasedati območja Prednje in OsrednjeAzije. Razlogov, da je islamski svet postal lahekplen evropskih držav in da je bila islamskacivilizacija le še bleda senca nekdanje veličine, jebilo več. Najpomembnejši so bili korupcija innesposobni vladarji, neenotnost islamskega sveta(suniti, šiiti), politična nestabilnost, prepočasnereforme, splošna tehnična zaostalost in sevedaagresivna politika evropskih držav.

11th century and by the invasions of Mongols inthe first half of the 13th century, which managedto tear apart the Abbasid Caliphate in 1258.

At the border between the Muslims and theChristians in Anatolia, the Ottoman stateemerged in the 13th century. The Ottoman sultansconsidered themselves the legitimate descendantsof the Byzantines emperors. After the conquestof Constantinople, which became the capital ofthe Turkish, they continued attacks against theWest. During the time of the rule of Suleiman theMagnificent (1520-1566), the empire was at theheight of its power.

The answer to the second Jihad was theexpansion of Europe. It is not surprising that theexpansion began at two different ends of Europe.On the Iberian Peninsula, which had long beenruled by the Muslims, and in Russia. Portugueseand Spanish ships, later followed by English andDutch ships, were landing on the coasts of theIslamic states, starting with trade and thenfollowed by the conquering of strategic places.With the rise of the European states in the 19th

century, countries such as Great Britain, France,and Russia gradually started to conquerborderland territories of Africa and Central Asia.There were several reasons why the Islamicworld became an easy prey for these Europeancountries, as it had become a pale shadow of theformer Islamic civilization. The most importantreasons for this were corruption and incompetentrulers, the disharmony within the Islamic world(Sunnis and Shiites), political instability, slowreforms, general technological stagnation, andthe aggressive policies of the European states.

Beležke / Notes

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15. Bogdan Kolar SDB

Dr. cerkvene zgodovineTeološka fakulteta, Univerza v Ljubljani, Slovenija

Ph.D. of Church HistoryFaculty of Theology, University of Ljubljana, Slovenia

Poljanska 4, 1000 Ljubljana, SlovenijaE: [email protected]

~~~Srednjeveški potopisi manjših bratov kot zgodovinski vir

Medieval Travel Journals of Franciscan Friars as a Historic Source

Povzetek / Abstract

Poleg osrednjega in najbolj poznanegapotopisa na Daljni Vzhod, ki ga zgodovinopisjepripisuje Marcu Polu (ok. 1254–1324), so kvečjemu zanimanju za ta del sveta in posledičnok boljšemu poznavanju bistveno prispevalipotopisi treh manjših bratov. S konca 13. stoletjasta Janez iz Montecorvina in Viljem iz Rubruka(Ruysbroeck) ter iz začetka 14. stoletja Odorik izFurlanije. Svoje zapise je pustilo še več drugih;omenjeni trije pa so imeli največji vpliv prirazširjanju evropskega poznanja Azije, dežel inljudstev, s katerimi so se srečali na poti tja. Vsiso imeli ugledno mesto v krogih manjših bratovin na splošno v izobraževalnih središčih.Prinašali so namreč povsem nova znanja ogeografiji, zgodovini, etnologiji in religioznihnavadah. Na tem temelju so Evropejci začelirisati zemljevide in oblikovati predstave ocelinah. Vzpostavljali so stike med evropskimidvori in državami Daljnega Vzhoda in postavljalitemelje krščanskim skupnostim v tistem okolju.Ker so bili dobri opazovalci krajev, ljudi innavad so njihovi zapisi pomenili obogatitevevropskega znanja o Aziji, hkrati so dajalipobude za nadaljnje stike, izmenjavo dobrin innačrtovanje podobnih akcij. Doslej je bilopripravljenih že več kritičnih izdaj poročil inpotopisov, ki so jih manjši bratje pripravili vprvih dveh stoletjih delovanja skupnosti.

Brat Odorik iz Furlanije (ok. 1265–1331) aliOdorik Mattiuzzi je že od svoje smrti veljal zaenega od štirih velikih popotnikov v srednjemveku. Živel je v času, ko je Evropo zajel valnovih verskih gibanj in so nastale različne verskeskupnosti. Mlada skupnost manjših bratov je

Besides the best known and popular traveljournal to the Far East attributed by historians toMarco Polo (ca. 1254–1324), three journals ofBrothers Minor contributed to the increasedinterest and consequently to a better knowledgeof that part of the world. From the end of the 13th

century are Br. John of Monte Corvino and Br.William of Rubruck, from the beginning of the14th century is Br. Odoric of Friuli. Some othersalso left their travel journals but the abovementioned three mostly contributed to a betterknowledge of Asia, countries and peoples theymet on their travels toward Asia. All of them hada distinguished place in their communities aswell as in their educational centers. Theirmanuscripts offered brand new information ongeography, history, ethnology, and religiouscustoms. On that basis the Europeans starteddetailing geographical maps and formingrepresentations of the new continents. Friars hadestablished contacts between the European courtsand the Far East countries and founded the firstChristian communities in those parts of theworld. Because they were very attentiveobservers of the places, peoples, and customstheir descriptions brought enrichment to a betterknowledge of Asia, at the same time giving ideasfor further contacts, exchange of goods, and theplanning of similar activities. There have beendifferent editions of travel journals written byFranciscan friars in the first two hundred years oftheir community.

Br. Odoric of Friuli (ca. 1265–1331) orOdorico Mattiuzzi has been considered one ofthe four important medieval travelers since his

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doživljala pravi razcvet in utirala nove oblikeživljenja. Med drugimi so kot svojo oblikonavzočnosti v Cerkvi sprejeli delo v tujih deželahin spoznavanje tujih kultur. Daljni Vzhod invelike države, o katerih so v Evropo prihajaliposamezni glasovi, so pritegovale njihovopozornost. Odorik je na pot odšel kot izkušenredovnik, dobro izobražen, z bogato pastoralnoizkušnjo dela v domačem okolju in ugleden. Napot ga ni spodbujalo nekritično avanturističnonavdušenje, temveč je imel jasen program, ki gaje želel uresničiti na tej poti. Brat Odorik je navzhodu deloval kar 33 let in si ob tem ustvariljasno podobo razmer. Zbral je obilno količinorazličnih informacij. Večino je zapisal iz lastneizkušnje, veliko podatkov pa je pridobil od svojihsobratov in ljudi, s katerimi se je srečeval. Nadvoru velikega kana so namreč delovali različnitujci, ki so izvirali iz osrednje Azije ali Bližnjegavzhoda in so opravljali različne naloge. Odorik jeuporabil predhodno zbrana znanja. Zaposamezne pojave je iskal izvirne razlage, ki so vmarsičem sad stanja duha in poznavanja naravnihpojavov tistega časa. Zato je njegovo besedilopritegovalo raziskovalce z mnogih znanstvenihdisciplin. Številni ohranjeni prepisi njegovegapotopisa Mirabilia mundi dokazujejo, da so mupozornost namenjali v mnogih okoljih. Njegovobesedilo so uporabljali avtorji sintetičnih del, skaterimi so v novem veku želeli poglobiti znanjeo Kitajski in njenih stikih z Zahodom. Rokopis jebil uporabljen še za študij ljudi in krajev, kjer seje na svoji poti na Kitajsko in na povratku ustavil(Bližnji/srednji vzhod, Indija, Filipini…). Pri temje v več primerih prišlo do zelo napačnegarazumevanje njegovih trditev in do napačnegaumeščanja geografskih pojmov. Zanimanje zaOdorikov potopis je bilo veliko ne le v njegoviskupnosti, temveč tudi v krajih, od koder jeprišel: gre za Furlanijo, kjer so se srečevaliromanski, germanski in slovanski vplivi.

death. He lived in the time when Europe saw anumber of new religious movements and whennew religious communities were founded. Theyoung community of Franciscan friars wasblossoming and looking for new ways of life. Asa new way of Church life they accepted work inforeign countries and with new cultures. Far Eastand the huge countries of which some voices hadreached Europe attracted their attention. Br.Odoric set out for his journey as an experiencedfriar, well educated, with a rich pastoralexperience, and a good reputation. He was nottriggered by uncritical adventurer’s enthusiasmbut by a well-defined plan which he wanted torealize on his travels. Br. Odoric was active 33years in the East and possessed both good visionof circumstances and much information. Theseinsights were of his own experience, gleanedfrom his confreres and from people he met. Inthe court of the great khan were many foreignersfrom Asia, near East and from elsewhere andeach represented different positions and roles. Br.Odoric would use previously gatheredinformation. Moreover, he sought original expla-nations for different phenomena which were fruitof the time and of the contemporary knowledgeof nature. That’s why his text was interesting forscholars of many fields. Numerous copies of hisMirabilia mundi show he was known in variouscontexts. His work was used by authors of fact-based works aimed to improve the knowledge ofAsia and its contacts with the Western world. Hisjourney was also used in studies of peoples andplaces he visited on his way to China and on hisreturn (Near-Middle East, India, Philippines…).Many false interpretations of his assertions andgeographical terms occurred. Large interest forhis work happened not only in his communitybut also in the region he originated from i.e.Friuli – where Roman, German, and Slavicpopulations would meet.

Beležke / Notes

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Panel 3

Muslimani in Slovenci

Muslims and Slovenians

16. Urška Flisar

Magistra religiologije in etike, mlada raziskovalkaTeološki fakulteta, Univerza v Ljubljani, Slovenija

Master of Religious Studies and Ethics, Junior Researcher Faculty of Theology, University of Ljubljana, Slovenia


~~~Vpliv bosanskega islama na identiteto slovenskih muslimanov

The Influence of Bosnian Islam on the Identity of Slovenian Muslims

Povzetek / AbstractPrispevek se osredotoča na identiteto

slovenskih muslimanov ter na vprašanje, kakšenvpliv sta imela na izoblikovanje njihove identitetemuslimanska religija ter identiteta Bošnjakov.Islam je druga največja religija v RepublikiSloveniji. Slovenski narod se je z islamom prvičsrečal v času turških vpadov. Prva fazapriseljevanja muslimanov v Slovenijo se je zgodilapo avstro-ogrski okupaciji Bosne leta 1878.Število muslimanov pa se je znatno povečalo včasu skupne države in po razpadu le-te. Popisprebivalstva v Sloveniji kaže na to, da se večinaslovenskih muslimanov po narodnosti opredeljujeza Bošnjake, Muslimane in Bosance. Vse trinarodnostne opredelitve opredeljujejo migrante izBosne in Hercegovine (BiH).

Na oblikovanje identitete muslimanov v BiHin posledično tudi v Sloveniji je imela polegnacionalizma in kulture velik vpliv tudi religija.Slednja dobi še večjo veljavo takrat, ko drugi viripri oblikovanju zavesti oslabijo. Glavanaspecifika BiH je njena vsestranska heterogenost.BiH velja za etnični in religijski mozaik. Tako jebila religijska identiteta vedno najtesnejeizenačena z nacionalno in politično. Videli bomo,

The article focuses on the identity of theSlovenian Muslims. Islam is the second largestreligion in the Republic of Slovenia. The Slovenepeople encountered Islam for the first timeduring the Turkish incursions. The first phase ofimmigration (especially from Bosnia) occurredafter the Austro-Hungarian occupation of Bosniain 1878. The number of Muslims increasedsignificantly during the time of the common statein connection with the disintegration of thiscountry. The Population Census in Sloveniashows that the majority of Slovene Muslims byethnicity are defined as Bosniaks, Muslims orBosnians. All three national definitions aredefined by migrants from Bosnia andHerzegovina (BiH).

Religion has a great influence on the design ofthe identity of Muslims in BiH in recent timesalso in Slovenia, characterized by nationalism inculture. The latter becomes even more importantwhen others are weakening in the formation ofconsciousness. The main characteristics of thepopulation of BiH are its heterogeneity. Bosnianpeople are an ethical and religious mosaic. Thus,the religious identity was always evenly tied to

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da se je tekom stoletij islam v BiH oblikoval kotspecifičen in v veliki meri neodvisen kulturnisistem, ki je po eni strani vplival na razvojreligijske kulture in kasneje nacionalneidentitete, obenem pa je imel velik vpliv nabosansko hercegovski religijski pluralizem.

Vpliv religije se kaže v uresničevanjureligioznih praks, ki jih posameznik prilagodisvoji kulturi in identiteti. Verska praksamuslimanov je zapisana v Koranu in drugihsvetih knjigah islamske vere. Ne smemo paprezreti dejstva, da je bil bosanski islam vednonekoliko drugačen od islama na drugih konti-nentih, kar se je še posebej kazalo v obrednem invsakdanjem življenju. V razpravi bomo poskušaliodgovoriti na vprašanja, kako sta »bosanski«islam in verska praksa muslimanov v BiHvplivala na versko prakso slovenskihmuslimanov. Hkrati se bomo osredotočili narazlike in spremembe ter na pomen individualneidentitete.

its national and political identity. We will see thatin the course of centuries, Islam has created inBosnia and Herzegovina a specific and largelyindependent cultural system which, on the onehand, influenced the development of religiouscultures in the national identity, while at the sametime it had a great influence on the religiouspluralism in the Bosnia and Herzegovina.

The influence of religion derives from thereality of religious practices that individuals haveadapted to their cultural identity. The religiouspractice of Muslims is written in the Koran andin other sacred books of the Islamic faith. But wemust not ignore the fact that Bosnian Islam hasalways been different from Islam on othercontinents, which is especially evident in themanners and ways of everyday life. In thisdiscussion, we will try to identitfy thoseconnections that relate to Slovene Islam inMuslim religious practice. By doing this, wefocus on the differences of those changes thatrelate to individual national identities.

Beležke / Notes

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17. Marjetka Golež Kaučič

Dr. literarnih znanostiGlasbenonarodopisni inštitut, Znanstvenoraziskovalni center, Slovenska akademija znanosti in umetnosti, Ljubljana, Slovenija

Ph.D. of Literary Science,Institute of Ethnomusicology, Research Centre, Slovenian Academy of Sciences and Arts, Ljubljana, Slovenia

Novi trg 2, 1001 Ljubljana, SlovenijaE: [email protected]: Marjetka Golež Kaučič; www.zrc-sazu.si

~~~Muslimani kot Drugi v folklori in literaturi: med reprezentacijami in dejstvi

Muslims as Others in Folklore and Literature: Between Representations and Facts

Povzetek / Abstract

Na podlagi tekstualnih in kontekstualnihanaliz posameznih besedil bomo ugotavljali,kakšne so bile upodobitve islama in pripadnikaislama v literaturi in folklori, in ali so mordaprav s pomočjo teh tematizacij oblikovalepodobo muslimanskega Drugega. Na podlagireprezentacij islama in pripadnika islama kotDrugega ugotoviti, ali je stereotipizacija islamain njegova večinoma negativna podoba, znana izfolklornih in literarnih besedil, vplivala na odnosdo islama kot religije in prek tega tudi dopripadnikov te religije. Z analizo izbranihbesedil, glede na reprezentacijo inkonceptualizacijo Drugega in podobe islama, kiso kanonizirane v slovenskem prostoru inpredstavljajo kolektivni zgodovinski in kulturnispomin, bomo skušali ugotoviti, ali bi se prav testereotipizirane podobe lahko postavilo vdružbeno-politični kontekst in ugotavljaloskladnost z njimi, kar pomeni, ali so teimaginarne in fiktivne podobe odsev resničnostiali le predstave o njej. In še: da bi tudi spomočjo literarnih tematizacij morda odkrili,kako kot v ogledalu odseva tudi obraz Drugega,ki je pravzaprav naš, ali kot je zapisal TerryEagelton (2009): »each other's mirror image«,da religije ne bodo destruktivne temvečpovezujoče.

V evropskem prostoru je tematizacija islamav folklori in literaturi obsežna in je večinomaportret Drugega, ki se giblje od fasciniranosti ineksotičnosti, stereotipizacije, pa tudi zelo

Based on textual and contextual analysis ofdifferent Slovenian literary texts, we willdetermine, what were the images of Islam andmembers of Islam in Slovenian literature andfolklore. In fact, we will determine if theseliterary images with their thematization formedthe image of the Muslim Other in Slovenia. InSlovenian literary texts, Islam and believers ofthis religion have had a negative image. We willdetermine whether the stereotyping of Islam inthe Slovenian cultural space is conditioned bySlovenian literature and folklore. By analyzingthe selected texts, in terms of the representationand conceptualization of the Other and theimage of Islam, which are canonized in theSlovene territory and represent a collectivehistorical and cultural memory, we will try todetermine whether these stereotyped imagescould be placed in a socio-political context andestablish conformity with them. That means, wewill try to determine, whether these imaginaryand fictitious images are a reflection of reality orjust a notion of it.

In the European space, the thematization ofIslam in folklore and literature is extensive andit is largely a portrait of the Other, moving fromfascination and exotics, stereotyping, as well asvery negative presentations, which means thatthis is the western perception of the Turks andIslam (for example, Chambers 2015;Cheesmann, 2007 and 2012; Adelson 2005; May

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http://www.zrc-sazu.si/

negativne prezentacije, kar pomeni, da gre zazahodno percepcijo Turka in islama. (npr.Chambers 2015; Cheesmann, 2007 in 2012;Adelson 2005; May 2009, Rushdie 1991).Reprezentacije islama v slovenski folklori(Kumer 1996, Golež Kaučič 2006, Turk 2010,Mlakar 2016) in literaturi (Hladnik 2009,Jaklitsch Jakše 2012, Potisk 2013) ter kulturi indružbi (Šmitek, 1986, Winkler 2009, Vobič Arlič2009, Jezernik 2011, 2014) pa izhajajo izdružbeno-zgodovinskih koncepcij islama in izneposrednih izkušenj, ki so jih imeli prebivalcislovenskega prostora v stikih z njim, zato lahkorečemo, da so zelo podobne kot v ostalemevropskem prostoru, vendar s to razliko, da so vnekaterih obdobjih (npr. 1. sv. vojna insocializem) vendarle ljudje imeli drugačenodnos do tistih pripadnikov islama, ki so se npr.borili v 1. sv. vojni na isti strani kot Slovenci, šebolj pa v času socializma, ko je bila t. i.percepcija prišlekov iz Bosne povezana s t. i.odnosom do tistih, ki so k nam prišli iz bratskerepublike, kar odseva v sodobni slovenskiliteraturi, predvsem v romanu.

V referatu se bomo ukvarjali z obdobjemkulturnega spomina na turške vpade in s tempovezanimi tematizacijami v folklori npr. vbaladah Turki pred Dunajem, Zmaga nad Turkipri Sisku, Školastika, Mlada Breda, KraljMatjaž, Deklica vojak, v literaturi pa z AntonomAškercem, ki je Turka oziroma turške vpadetematiziral v svoji poeziji (Vaška lipa), hkrati paje po svojem potovanju v Turčijo 1886 napisaltudi nekaj potopisov, ki odkrivajo drugačnosliko muslimana kot dotedanje. Nato bomoanalizirali Cankarjeve Podobe iz sanj, kjertematizira obdobje 1. sv. vojne, ko so se pripad-niki različnih nacionalnih in religioznihprovenienc borili proti skupnemu sovražniku nabojnih poljih in v barakah v Judenburgu. Tretjeobdobje pa je obdobje po letu 1991, kjer je vliteraturi upodobljen odnos do islamskihpripadnikov, s katerimi so Slovenci sobivali vskupni državi, a jih percipirali tudi kot begunce,še prej pa kot pripadnike bratske republike (npr.v romanih Karfanaum ali As killed, Maje Novak(1998); Tito, amor mijo, Marka Sosiča (2005)idr.)

2009, Rushdie 1991). Presentation of Islam inSlovenian Folklore (Kumer 1996; Golež Kaučič2006; Turk 2010; Mlakar 2016) and literature(Hladnik 2009; Jaklitsch Jakše 2012; Potisk2013) and culture and society (Šmitek 1986;Winkler 2009; Vobič Arlič 2009; Jezernik 2011,2014) are derived from the socio-historicalconcepts of Islam and from the direct experiencethat the inhabitants of the Slovene territory hadin contact with Islam. We can say it is verysimilar to the rest of the European space, butwith the difference that they occur in certainperiods (for example the First World War andsocialism), however, people had a differentattitude towards those Islamic members who, forexample, fought in the First World War on thesame side as the Slovenians, and even more inthe time of socialism, when so calledperceptions of Islam were related to the arrivalsfrom the so-called fraternal republic Bosnia.These connections in modern Slovenianliterature appear especially in the novel.

In our presentation we will deal with theperiod of cultural memory of the Turkishencroachment into European territory and withrelated thematization in folklore, for example, inthe ballads of the Turks in front of Dunaj, thevictory over the Turks at Sisak, Školastika,Joung Breda, King Matjaž, and Little GirlSoldier. In literature we will deal with AntonAškerč, who treated the Turk and the Turkishinvasions in his poetry (The Village Lipa) and inthe same time, traveling to Turkey in 1886 healso wrote some travel documents revealing adifferent image of the Muslims than the previousone. We will then analyze Cankar's DreamsImages, where he treats the period of the FirstWorld War, when members of various nationaland religious provenances fought against acommon enemy on battlefields and in barracksin Judenburg. The third period is the period after1991, when the literature depicts the attitudetowards Islamic members with whom theSlovenes coexisted in a common state, butperceived them as refugees, and even before asmembers of the fraternal republic (for example,in the novels Karfanaum or As killed by MajaNovak (1998); Tito, amor mijo, by Marko Sosič(2005).

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Beležke / Notes

63

18. Nik Trontelj

Magister Teologije in zgodovineDoktorski študent na Teološki fakulteti, Univerza v Ljubljani, Slovenija

Master of Theology and HistoryPh.D. Student of Faculty of Theology, University of Ljubljana, Slovenia


~~~Obravnava islama v učbenikih predavateljev osnovnega bogoslovja na Teološki fakulteti v Ljubljani

od njene ustanovitve do danesThe Discussion of Islam in the Textbooks of Lecturers of Fundamental Theology at the Faculty of

Theology of the University of Ljubljana from its Founding to the Present Day

Povzetek / Abstract

V prispevku predstavimo vsebinske poudarkeštudijske snovi o islamu, ki so jo na Teološkifakulteti v Ljubljani od njene ustanovitve (1919)obravnavali predavatelji osnovnega bogoslovja(apologetike). V sto letih obstoja Teološkefakultete so se pri različnih študijskih predmetihosnovnega bogoslovja redno posvečali študijunekrščanskih verstev. V raziskavi želimoovrednotiti način obravnave islama pri posa-meznih učiteljih, ki so delovali na Teološkifakulteti.

Način obravnave nekrščanskih verstev je bil vstoletnem delovanju Teološke fakultete odvisenod nauka cerkvenega učiteljstva. V zgodnejšemobdobju njenega delovanja je pri osnovnembogoslovju še veljal tradicionalni katoliški nauko odrešenju: božje odrešenje je omogočeno lečlanom katoliške Cerkve. Nekrščanska verstva sozato primerjali s krščanstvom in dokazovalinjihove zmote. Drugi vatikanski cerkveni zbor(1962–65) je razširil interpretacijo nauka oodrešenju in priznal možnost odrešenjanekristjanom ter s tem omogočil medverskidialog, ki si prizadeva za večjo edinost inmedsebojno obogatitev svetovnih verstev.Koncilski očetje so v Izjavi o razmerju Cerkvedo nekrščanskih verstev (Nostra aetate) izrazilispoštovanje do muslimanov in spodbudilimedsebojno sodelovanje med kristjani inmuslimani (N 3). Cerkveni zbor je ob prenoviteološkega študija poudaril obravnavonekrščanskih verstev v želji po razvojumedverskega dialoga. Na Teološki fakulteti v

The article presents the main contents ofsubject matter of Islam which has been discussedby the lecturers of fundamental theology(apologetics) at the Faculty of Theology ofLjubljana since its founding (1919). In the courseof a hundred years, non–Christian religions havebeen regularly studied in various subjects withinthe research field of fundamental theology at theFaculty of Theology. The purpose of thisresearch is to evaluate the manner of discussionon Islam by individual lecturers who haveworked at the Faculty of Theology of Ljubljana.

The manner of discussing non–Christianreligions at the Faculty of Theology stronglydepended on the developing magisterium of theCatholic Church. In the early years of the Faculty,fundamental theology still followed thetraditional Catholic teaching on salvation: God'ssalvation is available only to the members of theCatholic Church. Therefore, non–Christianreligions were solely compared to Christianity inorder to prove their errors. However, the SecondVatican Council (1962–65) interpreted theteaching about salvation in a wider sense andacknowledged the possibility of salvation to non–Christians as well. That way, the Councilencouraged an interreligious dialogue with theintention of developing unity and mutualenrichment among world religions. In theDeclaration on the Relation of the Church withNon–Christian Religions, the Council Fathersexpressed respect for Muslims and encouragedmutual collaboration between Christians and

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Ljubljani so leta 1973 ustanovili posebno katedroza dialog, ki je vsebovala študijske predmete onekrščanskih verstvih. Od tedaj so nekrščanskaverstva na Teološki fakulteti obravnavalisamostojno in ne v vrednostni primerjavi skrščanstvom, ampak v želji po njihovemrazumevanju in iskanju skupnih značilnosti, kiomogočajo dialog.

V raziskavi upoštevamo predavateljeosnovnega bogoslovja, ki so delovali na Teološkifakulteti v času njenega obstoja: L. Ehrlich(1922–42), V. Fajdiga (1943–80), F. Rode (1967–81), D. K. Ocvirk (1981–2013), M. J. Osredkar(od 2002). Vsi so pri svojih študijskih predmetih(osnovno bogoslovje, veroslovje, misiologija) vrazličnem obsegu obravnavali nekrščanskaverstva in pri tem v večji meri tudi islam. Preddrugim vatikanskim cerkvenim zborom sogovorili o potrebi po krščanskem »spreobra-čanju« muslimanov zaradi njihovih »zablod«. Vzadnjih petdesetih letih so predavatelji islamzačeli obravnavati v duhu spoštovanja inmedsebojnega razumevanja. V novejšem časutudi po zaslugi katedre za osnovno bogoslovje indialog prihaja do večjega družbenega inštudijskega sodelovanja med katoliško Cerkvijo /Teološko fakulteto in muslimani.

Muslims (Nostra Aetate, sec. 3). The SecondVatican Council reformed theological studies andstressed the importance of discussing non–Christian religions for developing interreligousdialogue. Following the Council, the Departmentfor Dialogue was organized at the Faculty ofTheology of Ljubljana in 1973. The departmentfocused on the study of non–Christian religionsand obtained resources on their history andtheology. Since then, non–Christian religionshave been systematically discussed as anindependent teaching content, not qualitativelycompared to Christianity but focused onunderstanding the mentality of other religions andsearching for the common aspects rather thandifferences.

The article discusses textbooks by thefollowing lecturers of fundamental theology at theFaculty of Theology: L. Ehrlich (active 1922–42),V. Fajdiga (1943–80), F. Rode (1967–81), D. K.Ocvirk (1981–2013), M. J. Osredkar (since 2002).They have all discussed non–Christian religionsand specifically Islam in their subjects(fundamental theology, religious studies,missiology). Prior to the Second Vatican Councilthe lecturers were stressing the need of »conver-ting« Muslims because of their »fallacies«.However, after the Second Vatican Council thelecturers started to discuss Islam respectfully withfondness for Muslims. The Department ofFundamental Theology and Dialogue has beencontributing to social and academic collaborationbetween the Catholic Church in Slovenia, theFaculty of Theology and Muslims in Slovenia.

Beležke / Notes

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Panel 4

Medreligijski dialog pod krščanskim in islamskim vidikom

Current Christian and Islamic Foundations that work to further Interreligious Dialogue

19. Mari Osredkar OFM

Dr. teologijeTeološka fakulteta, Univerza v Ljubljani, Slovenija

Ph.D. of TheologyFaculty of Theology, University of Ljubljana, Slovenia


~~~Katoliški teološki temelji medreligijskega dialoga

Catholic Theological Basis of the Interreligious Dialogue

Povzetek / Abstract

V zadnjih desetletjih je dejavnost Katoliškecerkve postala izrazito dialoška; predvsem vodnosu do muslimanov. V okviru Evropske ško-fovske konference je bila ustanovljena komisijaza odnose z muslimani, papež Frančišek sečedalje pogosteje srečuje s predstavniki islam-skega sveta, vrhunec katoliško muslimanskegaskupnega prizadevanja za razumevanje pa jeDokument o svetovnem bratstvu za mir na svetuin skupno sožitje, ki ga je papež Frančišekpodpisal v Abu Dhabiju 4. februarja 2019 zvelikim imamom mošeje Al-Azhar.

Mnogim katoličanom sicer ta cerkvena »poli-tika« ni pogodu. Zaradi navala migrantov izmuslimanskega sveta v Evropo se mnogi musli-manov bojijo. Zato jim ni všeč poglobljen dialogz njimi. Toda medreligijske dejavnosti so rezultatpremišljene odločitve koncilskih očetov nazadnjem vesoljnem cerkvenem zboru, ki se jekončal v Vatikanu leta 1965. Papež Janez XXIII.je imel idejo, da je potrebno »v zatohli Cerkviodpreti vrata in okna, da se prezrači!« PapežPavel VI. je njegovo idejo dialoga do drugačemislečih in drugače verujočih najprej izrazil v

In recent decades, the activity of the CatholicChurch has become distinctly dialogic, especiallyin relation to Muslims. Within the framework of theEuropean Bishops' Conference, a committee wasestablished for relations with Muslims. PopeFrancis has been increasingly meeting with repre-sentatives of the Islamic world. The culmination ofthe Catholic-Muslim effort for understanding is theDocument on the World Fraternity for Peace in theWorld and the common coexistence that PopeFrancis signed on February 4, 2019 with the greatImam of Al-Azhar in Abu Dhabi.

For many Catholics, this church “outreach” isnot acceptable. Because of the large migrationsfrom the Muslim world to Europe, many peoplehave become afraid of Muslims. They do not likethe depth of dialogue with them. However, inter-religious activities are the result of a deliberatedecision by the Fathers at the last church councilthat ended in Vatican in 1965. Pope John XXIIIhad the idea that it is necessary "to open thedoors and windows in the Church to be aired!"Pope Paul VI first expressed his idea of inter-religious dialogue in the document Ecclesiam

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okrožnici Ecclesiam suam, nato pa so koncilskiočetje odprli novo »pisto« dejavnosti med-religijskega dialoga. Dogmatična konstitucija oCerkvi in izjava Nostra aetate sta utemeljili pot,po kateri stopajo pokoncilski papeži in verniki, kiimajo pogum živeti po evangeliju. Medreligijskidialog namreč ni iznajdba koncilskih očetov preddobrimi petdesetimi leti. Prizadevanje za edinostin razumevanje je namreč zapoved JezusaKristusa, ki je želel, da bi bili vsi eno; Božji Sinje postavil zapoved ljubezni do bližnjega insvojim učencem naročil delati dobro sovraž-nikom oz. sprejemati drugačne. Katoliška Cerkevse danes zaveda, da zapoved: »Ljubi Gospodasvojega Boga z vsem srcem in vso dušo in vsemmišljenjem in svojega bližnjega kakor samegasebe,« ne pomeni ljubiti samo somišljenike,ampak omogočati življenje – življenje v polnosti– tudi tistim, ki so drugačni. Če bi danes Kristusodgovarjal na vprašanje, kdo je moj bližnji, ne bigovoril o Samarijanu, temveč bi zagotovogovoril o muslimanskem beguncu. Le v temprimeru evangeljski nauk zares prinaša življenje,ko uči, da »karkoli storite kateremu mojihnajmanjših bratov, meni storite.« Drugi jesleherni drugi ali pa to ni Drugi. To pomeni, damoram Kristusa prepoznati v vsakem človeku alipa nisem kristjan. In sleherni drugi je tisti, ki ti jedan – s katerim se srečuješ, ne da bi si ga samizbral, čeprav razmišlja in veruje drugače.

V nauku zadnjega vesoljnega zbora Katoliškecerkve ne gre samo za paragrafe, ki bi bili enimvšeč, drugi pa bi jih lahko zavrnili, ne, temvečgre za bistvo evangelija, gre za bistvoKristusovega nauka. Dialog in dobronamernogovorjenje, posebno v medijih, pa je pokazateljnaše evangeljskosti. Zadnji koncil je sprejelnačelo dialoga, ker so koncilski očetje spoznali,da je to srčika evangelija in da je samo v dialogumožno sobivanje in preživetje. Dovolj je bilokrižarskih vojn in preveč pobitih na vseh straneh.Res je, da med nami živi čedalje več musli-manov. Toda obstaja samo eno orožje, s pomočjokaterega sta lahko obe strani zmagovalki, to jedialog.

V svojem prispevku bomo podrobno pred-stavili Dokument o bratstvu vseh ljudi zasvetovni mir in skupno sobivanje, ki izražastrinjanje papeža in velikega imama, da povabitakristjane in muslimane po vsem svetu k delu zamir in medsebojno razumevanje.

suam, and then the Fathers of the Council openeda new "way" of activity, interreligious dialogue.The dogmatic constitution of the Church and theNostra Aetate laid the foundation for the path ofPope John Paul II and the faithful who have thecourage to live according to the Gospel. Interreli-gious dialogue, moreover, was not the inventionof the Council Fathers fifty plus years ago. Thepursuit of unity and understanding is the com-mandment of Jesus Christ, who wanted all to beone; God's Son set the command of love for hisneighbor and instructed his disciples to do goodto their enemies and to accept them, even thoughthey are different. The Catholic Church todayrecognizes that the commandment, "Love theLord your God with all your heart and with allyour soul and with all your mind and yourneighbor as yourself," does not mean merelykissing loved ones, but making life possible –life in its fullness – also for those who aredifferent. If Christ were to answer today thequestion of who is my neighbor, He would notjust speak of the Samaritan, but would definitelyspeak of the Muslim refugee. Only in this case,the Gospel doctrine truly brings life, as it teachesthat "whatever you do to my little brothers, youdo to me." The “other” is “every other” or it isnot the Other. This means that I have torecognize Christ in every person, or I am not aChristian. And everybody else is the one youmeet, without choosing him yourself, eventhough he is thinking and believing otherwisethan you do.

In the doctrine of the last Council of the Catho-lic Church, there are not just paragraphs that onelikes and others that one can reject. No! Encapsu-lated within this doctrine is the essence of theGospel; and herein lies the essence of the doctrineof Christ. Dialogue and good-willed speech, espe-cially in the media, are indicators of our Gospel.The last council accepted the principle of dialo-gue, because the Council Fathers realized that thisis the heart of the Gospel, and that only indialogue lie coexistence and survival. There wereenough crusades and too many people killed onall sides. It is true that more and more Muslimslive among us. But there is only one means,through which both sides can win, and that isdialogue.

In our contribution, we will introduce in detailthe Document on the Brotherhood of All People

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for World Peace and Common Coexistence,which expresses the agreement of the Pope andthe Great Imam to invite Christians and Muslimsthroughout the world to work for peace andmutual understanding.

Beležke / Notes

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20. Tomislav Kovač

Dr. teologijeKatolički bogoslovni fakultet, Sveučilište u Zagrebu, Hrvatska

Ph.D. of TheologyCatholic Faculty of Theology, University of Zagreb, Croatia

Vlaška 38, 10 000 Zagreb, HrvatskaE: [email protected]

~~~Teološki izazovi kršćansko-muslimanskog dijaloga

The Theological Challenges of the Christian-Muslim Dialogue

Sažetak / Abstract

Od početka svoje povijesne pojave, islampredstavlja višestruki teološki izazov kršćanstvu.Naime, islam je jedina velika religija koja jenastala nakon kršćanstva, a koja se ujednopredstavlja kao nastavak i dovršenje judeo-kršćanske objave premda niječe temeljne istinekršćanske vjere: Božje Trojstvo, Kristovo boštvui njegovu spasiteljsku ulogu. To je glavni razlogzašto je islam, kako kod bizantskih tako i kodzapadnih teologa, dugo bio smatran herezom.

Izlaganje će se osvrnuti na glavne teološkeizazove kršćansko-muslimanskog dijaloga.Između ostaloga, nastojat će se odgovoriti nasljedeća teološka pitanja: kako razumjeti mjesto iulogu islama u povijest spasenja? Koji statut datiKuranu, kao središtu islamskog shvaćanjaobjave? Na koji način kršćanski i kuranskimonoteizam mogu biti jedan drugome izazov? Jeli kuransko poimanje Isusa poziva kršćane da sepodsjete neke pomalo zanemarene aspektekristologije, poput pogleda na Isusa kao „sluziBožjoj“?

Iako je teološka dimenzija najzahtjevnija umeđureligijskom dijalogu, ona ne se smije zane-mariti. Od redovitoga iznošenja doktrineteologija mora ovdje ući u područjuhermeneutike kojim će se vlastite vjerske istineznati promatrati i protumačiti u dijaloškomodnosu s vjerskim istinama drugih. Ovaj izazovje tim važniji što se i kršćanska i muslimanskavjera pozivaju na posljednju Božju objavu.Teološko promišljanje može pomoći dashvaćanje Boga i objave ne bude isključivo, negoda se unatoč različitosti svraća pozornost, kakopoziva Drugi vatikanski koncil, „na ono što je

From the beginnings of its historicaloccurence, Islam has been a multiple theologicalchallenge for Christianity. Namely, Islam is theonly great religion that emerged afterChristianity and which, at the same time,represents itself as continuation and completionof Judeo-Christian revelation, even though itdenies the fundamental truths of Christian faith –the Trinity of God, the divinity of Christ and hisrole as a Savior. This is the main reason whyIslam is considered, for a long time, by bothByzantine and Western theologians, to be aheresy.

The exposition will be reflected on the maintheological challenges of Christian-Muslimdialogue. We will try to answer, among otherproblems, the following theological questions:How to understand the place and role of Islam inthe history of salvation? How can Christian andQuranic monotheism be a challenge to eachother? Has the Quranic understanding of Jesusbeen inviting Christians to remind themselves tothe neglected aspects of Christology, such aslooking at Jesus as the servant of God?

Although the theological dimension is themost demanding in interreligious dialogue, itshould not be neglected. Theology has to enterhere, from the regular presentation of thedoctrine, to the hermeneutic area, so it would bepossible to observe and interprete its own truthsof faith in a dialogue with the religious truths ofothers. This challenge is more important as boththe Christian and Muslim religions refer to thelast revelation of God. Theological reflection canhelp to make the understanding of God and the

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ljudima zajedničko i što ih vodi k međusobnomzajedništvu“ (Nostra aetate 1).

revelation not exclusive, but, despite thedifferences, pay attention, as the Second VaticanCouncil suggests, to „what men have in commonand what draws them to fellowship“ (NostraAetate 1).

Beležke / Notes

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21. Nedžad Grabus

Dr. islamske dogmatikeFakulteta za islamske študije v Sarajevu, Univerza v SarajevuPredsednik Mešihata Islamske skupnosti v Republiki Sloveniji in ljubljanskimufti

Ph.D. of Islamic DogmaFaculty for Islamic Studies in Sarajevo, University of SarajevoPresident of Meshihat of Islamic Community in the Republic of Sloveniaand Mufti of Ljubljana

Grablovičeva 14, 1000 Ljubljana, SloveniaE-naslov: [email protected]; [email protected]

~~~Muslimanski pogled na teološke temelje medverskega dialoga muslimanov in kristjanov

Muslim View of the Theological Foundations of the Interreligious Dialogue between Muslims andChristians

Povzetek / Abstract

Muslimani in kristjani delijo skupne vrednoteverovanja v Enega Boga. Teološki temelji vislamu, ki se nahajajo v Kur’anu in SunnetuMuhammeda, Bog naj ga blagoslovi in mupodari mir, spodbujajo muslimane k posebnemuspoštovanju krščanske pobožnosti in duhovnikovv njihovem verovanju. Posebno pieteto seizkazuje Mariji, Jezusovi, Bog naj ga blagosloviin mu podari mir, materi, hvali se Jezusova etičnadimenzija in njegova poslanska modrost. Kur’ankritično govori o verovanju kristjanov v Jezusakot boga in oboževanju Isaa/Jezusa. Kur’ankritično govori tudi o verovanju muslimanov, kipravijo, da so verniki in so sprejeli samoformalno islamsko učenje. Kritični govor nepomeni negiranje samega koncepta religioznostiali vere v Boga.

V tem članku bomo predstavili najpomemb-nejše muslimanske poglede na medverski dialogv luči vzdrževanja stalnih kontaktov medkrščanskimi, posebej katoliškimi inštitucijami, inpredstavniki muslimanskih državnikov, učenja-kov in inštitucij. Zgodovina odnosov medmuslimanskimi in krščanskimi predstavniki jebila dominantno tekmovalna za dokazovanjepravilnosti verovanja. Zgodovina je sicer polnaspopadov, ampak tudi plemenitih del, ki so jihnaredili posamezniki, oblasti ali muslimanske inkrščanske ustanove. Po Drugem vatikanskemkoncilu so bile odprte različne oblike

Muslims and Christians share common valuesof belief in the One God. Theologicalfoundations in Islam found in the Qur'an andSunnah (the way of life) of Muhammad, Godbless him and give him peace, encourageMuslims to have a special respect towardChristian devotion and deference toward priestsin their beliefs. A special respect is shown toMary, Jesus' mother, God bless him and give himpeace, praise Jesus' ethical dimension and hisprophet's wisdom. The Qur'an critically speaks ofthe belief of Christians in Jesus as God andworship of Isa / Jesus. The Qur'an also criticallytalks about the belief of Muslims who say theyare believers and have only accepted formalIslamic teaching. Critical speech does not meandenying the concept of religiosity or faith inGod.

In this article, we will present the most impor-tant Muslim views on interreligious dialogue inthe context of maintaining permanent contactsbetween Christians, specifically Catholic institu-tions, and representatives of Muslim statesmen,scholars and institutions. The history of relationsbetween Muslim and Christian representativeswas predominantly competitive to prove thecorrectness of a specific belief. History is full ofconflicts, but also the noble works that weremade by individuals, authorities, Muslim orChristian institutions. After the Second Vatican

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sodelovanja med muslimani in katoliki.Spodbujeni s plemenito idejo obeleževanja inspomina na 800. obletnico srečanja FrančiškaAsiškega in sultana Malika Al-Kamila vDamietti, ob robu delte Nila v Egiptu, želimo včlanku predstaviti nekatere od dokumentov, ki sojih objavile muslimanske ustanove samostojnoali v sodelovanju s predstavniki Vatikana alisamega papeža v preteklih letih kot doprinosrazvoju nove kulture dialoga ter iskanja skupnihin povezovalnih točk med islamom inkrščanstvom brez ambicij, da se drugemu vsiliteološki koncept vere v Boga ali sama razlagamonoteizma. V članku bodo predstavljenenajpomembnejše ideje iz pisma in dokumentov,ki so bili poslani papežu in so bili podpisani sstrani muslimanskih učenjakov v upanju, da sevzpostavi vsebinski dialog za poveličevanjeBoga in spoštovanje človeka.

Council, various forms of cooperation betweenMuslims and Catholics were opened. Encouragedby the noble idea of marking and remembranceof the 800th anniversary of the meeting of Francisof Assisi and Sultan Malik al-Kamil in Damietta,on the margins of the Nile Delta in Egypt, wewant to present some of the documents publishedby Muslim institutions alone or in cooperationwith representatives of the Vatican or the Popehimself in recent years as a contribution to thedevelopment of a new culture of dialogue and thesearch for common and linking points betweenIslam and Christianity without ambitions toimposed on others the theological concept offaith in God, or the explanation of monotheismitself. The article presents the most importantideas from the letters and the documents sent tothe Pope signed by Muslim scholars in the hopeof establishing a content dialogue for the glori-fication of God and respect for human beings.

Beležke / Notes

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22. Goestani Amini

Ph.D. of Culture and CommunicationAl-Mustafa International University, Qom, IranDirector of International Institute for Peace and Religions

Dr. kulture in komunikologijeMednarodna univerza Al-Mustafa, Qom, IranDirektor Mednarodnega inštituta za mir in religije

Muallim Boulevard, Qom, Islamic Republic of Iran, PO Box 439E: [email protected]

~~~Prophet Muhammad's Model of Interreligious Dialogue Based on Global Ethics Research on the

Famous Letter of the Prophet to the ChristiansMohamedov model medverskega dialoga, ki temelji na raziskavi globalne etike slavnega Prerokovega

pisma kristjanom

Povzetek / Abstract

Violence and extremism are among the most im-portant topics in current research on religion andinterreligious studies because of the globalproblems caused by them. The New World Order,global peace, and justice and ethics cannot beunderstood without accounting for the role ofreligion and religious organizations. Among thetopics dealing with religion is the violenceprovoked by followers of diverse religious groups.There is increasing research looking at and beyondreligious causes of violence, as well as the hopethat religion could offer genuinely effective tools tocontrol this violence. The question of the control ofviolence is discussed in relation to the spheres ofethics (regulation of affect), theology (legitimacyof violence), and government (integration viareligion). It is shown not only that religion offerspossibilities for controlling violence but also thecontrol of violence by religion. This paper empha-sizes the impact of interreligious and interculturalroles on peace and conflict resolution as well as therole of “Global Ethics.” I will allude to one of theimportant Islamic proofs narrated from ProphetMuhammad, called “The promise of Muhammad tothe Christians till the end of the World” and theconstitution of Medina. Sublime morality is alsoone point noted here as the resolution for war andconflict. “Responsibility of Religions for Peace” isanother topic of this paper, and this derives fromthe policies of the European Union. The policiesunderscore the cooperation between religious

Nasilje in ekstremizem sta med najpomemb-nejšimi temami trenutnih raziskav o religiji inmedverskih študijah. Novega svetovnega reda,globalnega miru in pravičnosti ter etike nimogoče razumeti brez upoštevanja vlog religijein verskih organizacij. Med temami, ki seukvarjajo z religijo, je predvsem nasilje, ki gaizzovejo privrženci različnih verskih skupin.Čedalje več je raziskav, ki iščejo verske vzrokenasilja, pa tudi možnosti, da bi vera lahkoponudila resnično učinkovita orodja za nadzornad tem nasiljem. Vprašanje nadzora nadnasiljem se obravnava v povezavi s področjietike (obvladovanje čustva), teologije (upravi-čenost nasilja) in civilno ureditvijo držav(integracija preko religije). Pokaže se ne samo,da religija ponuja možnosti za obvladovanjenasilja, temveč tudi kako religija lahko nadziranasilje. V prispevku je poudarjen vpliv med-verskih in medkulturnih vlog pri prizadevanju zamir, kakor tudi vloga »globalne etike«. Sklicujemse na enega od pomembnih islamskih dokazov, kiga je povedal prerok Mohamed, imenovanega»Obljuba Muhameda kristjanom do konca sveta«in na ustavo Medine. Vzvišena moralnost je enaod točk, ki jo omenjamo kot rešitev za vojno inspore. »Odgovornost religij za mir« je še enatema tega prispevka, ki izhaja iz politik Evropskeunije. Politike poudarjajo sodelovanje medverskimi voditelji in političnimi voditelji zavzpostavitev miru v svetu in spodbujanje

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leaders and political leaders to bring peace to theworld and to foster integration. Iran and theEuropean Union have engaged in reciprocalcontacts on matters of Interreligious andIntercultural dialogue as well as on the main pillarsof Shi’a international thought on spirituality,rationality, and justice. These efforts of cooperationwill be referenced in this presentation.

integracije. Iran in Evropska unija sta se zavezalak medsebojnim stikom glede medverskega inmedkulturnega dialoga ter glede glavnih stebrovšiitskega mednarodnega pogleda na duhovnost,racionalnost in pravičnost. Ta prizadevanja zasodelovanje bodo navedena v tej predstavitvi.

Beležke / Notes

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23. Ali Mashhadi

Ph.D. of Public and International LawFaculty of Law, University of Qom, Iran

Dr. javnega in mednarodnega pravaPravna fakulteta, Univerza v Qomu, Iran

Bulevar Al Ghadir, 3716146611 Qom, [email protected]

~~~Cooperation between Muslims and Christians to Promote Environmental Ethics and Law

Sodelovanje med muslimani in kristjani za spodbujanje okoljske etike in prava

Abstract / Povzetek

Both Islam and Christianity, as in other divinereligions, have a common context and capacitiesin the field of environmental ethics and law; yetmodern man is unaware of this common ground.Perhaps part of the environmental problems ofthe modern world is rooted in the lack ofattention to them. Therefore, one of the mostimportant prescriptions must be made in the fieldof environmental ethics which derives from theecological theology found in the religions ofIslam and Christianity. This paper attempts toexplain some of the concepts and convergentinstitutions that could be the basis forcooperation between Muslims and Christians,and thus expanding the fields of environmentallaw and ethics. The basic assumption of thisarticle is the cooperation between Muslims andChristians in the promotion of environmentalbiological ethics and law. This cooperation isbased on religious teachings, and these can playprincipal roles in affirming these disciplines tothe modern world. Therefore, at first we describethe conceptual ratio of religion and theenvironment; and then we clarify the commonenvironmental concepts between Islam andChristianity in the fields of environmental ethicsand law.

Tako islam kot krščanstvo, kot to lahkonajdemo tudi v drugih božjih religijah, napodoben način govorita o človekovih dolžnostihin zmožnostih na področju okoljske etike inprava; vendar sodobni človek se ne zaveda tehskupnih temeljev. Po vsej verjetnosti delokoljskih problemov sodobnega sveta temelji napomanjkanju pozornosti do skupnih religijskihzapovedi. Zato bo moral eden najpomembnejšihpredpisov na področju okoljske etike izhajati izokoljske etike, ki temelji na teologiji ekologije,ki jo najdemo v islamu in krščanstvu. Prispevekposkuša pojasniti nekatere koncepte inkonvergentne institucije, ki bi lahko bile podlagaza sodelovanje med muslimani in kristjani prioblikovanju okoljskega prava in etike. Temeljnapredpostavka tega prispevka je sodelovanje medmuslimani in kristjani pri spodbujanju okoljskebiološke etike in prava. To sodelovanje temelji naverskih učenjih, ki lahko igrajo glavno vlogo priuveljavljanju teh disciplin v sodobnem svetu.Zato najprej opišemo konceptualno razmerjereligije in okolja; in nato pojasnimo skupneokoljske koncepte v islamu in krščanstvu napodročju okoljske etike in prava.

Beležke / Notes

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24. Mohammad Mehdi Taskhiri

Ph.D. of Islamic TheologyDirector General of International Center for Interreligious Dialogue (CID)Islamic Culture and Relations Organization (ICRO)

Dr. islamske teologijeGeneralni direktor Mednarodnega centra za medreligijski dialog (CID)Organizacije za islamsko kulturo in odnose (ICRO)

Department of Education and Research, Building No.14, Islamic Culture and Relations Organization, Imam Khomeini Complex,Resalat Expressway, Tehran, IranE: [email protected]

~~~Commitment to Religious Values and Their Role in the Establishment of Peace and Tranquility in

SocietyZavezanost verskim vrednotam in njihova vloga pri vzpostavljanju miru v družbi

Povzetek / Abstract

Given the inseparable relationship betweenreligion and human beings, a discussion ofreligious categories from different angles makeshuman society aware of religious assets and data.Research and comparative study of religiousissues, in our opinion, changes many unrealisticreadings and beliefs, encourages anti-religiousand irreligious people to study religiousteachings, which even may lead them to anascent faith in religion. Without any doubt, themethod of discussion, the perspective and natureof dialogue with other perspectives, and right-doing are effective in the realization of theobjectives of such discussions.

Value means the price, or merit of a thing orthe common criteria of society for the evaluationof various events. In other words, religiousvalues are those values that religious teachingsimpart to man’s life; they are sacred and arederived from and attributed to religion. Naturally,these values are widespread and are studied fromdifferent perspectives, including creedal, ethicaland behavioral, and social in its broad sense, aswell as, individual and public, and spiritual andmaterial aspects. All these values should be takeninto consideration in a complementary andintegrated manner. In fact, heeding one part anddiscarding the other or a parochial heterogeneousapproach would reflect a distorted or unrealpicture of religious assets to human society. And

Vera je neločljivo povezana s človeškonaravo. Prav to dejstvo pripomore k zavedanju,kako pomembne so verske vrednote. Raziskavein primerjalna študija religij spreminjajo številnaodklonilna prepričanja anti-religioznih innereligioznih ljudi in jih spodbudijo, da začnejopreučevati verske nauke in lahko tako celosprejmejo vero in religijo. Brez dvoma je metodarazprave koristna pri uresničevanju takšnihciljev. Z drugimi besedami, verske vrednotedajejo smisel in cilj človekovemu življenju.Seveda so te vrednote zelo razširjene in sepreučujejo iz različnih perspektiv, vključno zetične in socialne v širšem smislu. Vse tevrednote je potrebno upoštevati na dopolnjujočin integriran način.

Predmet tega prispevka niso verske vrednotezgolj v islamu. Misleci v različnih religijahpogosto preučujejo verske vrednote v luči svojepredanosti religiji ali pa jih preučujejo z vidikadrugih. Druga metoda raziskovanja pa je kritičnaštudija vprašanj, ki se v sodobnem svetuobravnavajo kot vrednote. Nekateri trdijo, da sodanes prevladujoče vrednote v družbi same posebi nasprotne vrednote in spodkopavajo redčloveške družbe. Rezultat vsiljevanja takšnihnasprotnih vrednot, četudi jih nekaterizagovarjajo, je kratkoročno ali dolgoročno vškodo ljudi. Ker razlaga verskih vrednot, bodisiindividualnih bodisi družbenih, izvira iz

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in many cases, theoreticians in the West and Eastmay consider those non-religious factors as thereal picture of a religion. And these most likelywould reflect and offer their viewpoints on thosebases having definite intellectual and functionalnegative social consequences. These, in fact,would prepare the grounds for unrealistictheoretical confrontation. In other words,differences create a new viewpoint that do nothave any basis.

The subject of this paper is not religiousvalues in Islam. Sometimes thinkers studyreligious values in the light of their commitmentto religion, and sometimes study the existingvalues from the perspective of others. However,another method of research is the critical study ofthe issues that are considered as values in ourcontemporary world. Some people argue that theprevailing values in society are themselvescounter-values and undermine the order ofhuman society. The result of the practice of suchcounter-values, even if apparently enjoyingpopular bases, in the short-term or long-term,will be to the detriment of human beings. Sincethe explanation of religious values, eitherindividual or social, stems from a divineworldview, and these values are seen in theirconnection with the traditions governing man,nature and the world. These values collectivelyenjoy a necessary harmony. Had it not been forthis harmony, there would have been no order inhuman society and no ability to face thenumerous challenges thrown its way.

Religion is capable of leading contemporaryhuman society toward tranquility, peace, securityand sublimation, providing that we understandeach other and cooperate with each other toovercome problems such as ignorance, poverty,illiteracy, extremism, encroachment uponpeople’s rights and those of nature, proliferationof weapons of mass destruction, and chemicaland nuclear weapons. In doing so, we must alsopromote kindness, friendship, cooperation,synergy, and spirituality and atheism, as well as,comprehensive sustainable development.

Looking forward to seeing that day!

božanskega pogleda na svet, in te vrednotevidimo v povezavi s tradicijami, ki urejajočloveka, naravo in svet, te vrednote uživajopotrebno harmonijo. Če ne bi bilo te harmonije, včloveški družbi ne bi bilo reda v luči številnihizzivov, s katerimi se sooča.

Religija je sposobna voditi sodobno človeškodružbo v smeri miru in varnosti pod pogojem, dase verniki medsebojno razumejo in medsebojnosodelujejo pri premagovanju težav, kot sonevednost, revščina, nepismenost, ekstremizem,poseganje v pravice ljudi in narave, širjenjeorožja za množično uničevanje, kemičnega injedrskega orožja. Prav tako religija lahkospodbuja prijaznost, prijateljstvo, sodelovanje,sinergijo, duhovnost ter celovit trajnostni razvoj.Veselim se tega dne.

Beležke / Notes

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25. Javad Taheri

Master of Philosophy of ReligionPh.D. Candidate at Faculty of Theology, University of Ljubljana,Slovenia

Magister Filozofije religijeDoktorski študent na Teološki fakulteti, Univerza v Ljubljani,Slovenija

Tabor 12, 1000 Ljubljana, SlovenijaE: [email protected]

~~~‘Itibariat’: A New Possible Basis for Shiite Theory of Interreligious Dialogue

Itibariat: nova možna osnova za šiitsko teorijo medverskega dialoga

Abstract / Povzetek

The so-called “theory of Itibariat” as formula-ted by Allamah Sayyed Muhammad HusseinTabataba’i is unprecedented in the philosophicaland theological tradition of Shiism. ‘Itibariat’ or‘contingent perceptions’ are different from so-called ‘real perceptions’. The latter refers to thenature of human beings while the first one (Itiba-riat) is related to what has been necessitated byhuman beings themselves. Itibariat can be diffe-rent among different groups of people or fromone culture to the other. Allamah believes thathumans create these kinds of perceptions in orderto guarantee their survival. Itibariat are differentfrom natural perceptions (like visual perceptions),however, they are not totally independent fromthem but are based on them. However, sincecontingent perceptions are specified and deter-mined in our geographical, cultural and socialenvironments, they are not the same among allpeople the world over. In other words, we can seesome kind of relativity in contingent perceptions.I understand from Allamah’s explanations thatmany cultural and religious conceptions refer toItibariat. People throughout history create thembecause they need such conceptions for theirspiritual and material life. This justifies howcultural and religious categories and concepts aredifferent. Analyzing religion as influenced byimaginative powers of human intellect canrepresent that religious diversity is a function ofthe circumstances of our lives as human beings.With this explanation, interreligious dialogue canbe attained first and foremost by trying to becomeacquainted with others’ Itibariat.

Tako imenovana »teorija itibariat«, ki jo jeoblikoval Allamah Sayyed Muhammad HusseinTabataba'i, je brez primere v filozofski inteološki tradiciji šiizma. »Itibariat« ali»kontingentna zaznava« se razlikujejo od takoimenovanih »realnih zaznav«. Slednje se nanašana naravo človeških bitij, medtem ko je prva(itibariat) povezana s tistim, kar so sami ljudjezahtevali. Itibariat se lahko razlikuje medrazličnimi skupinami ljudi ali od ene kulture dodruge. Allamah verjame, da ljudje ustvarjajotovrstne percepcije, da bi zagotovili svojepreživetje. Itibariat se razlikuje od naravnihzaznav (kot so vizualne percepcije), vendar nisopopolnoma neodvisne od njih, temveč temeljijona njih. Ker pa so kontingentne percepcijeopredeljene in določene v naših geografskih,kulturnih in družbenih okoljih, niso enake medvsemi ljudmi po vsem svetu. Z drugimibesedami, lahko vidimo nekakšno relativnost vkontingentnih zaznavah. Iz pojasnil Allamaharazumemo, da se številne kulturne in verskepredstave nanašajo na itibariat. Ljudje skozizgodovino jih ustvarjajo, ker potrebujejo takšnepredstave za svoje duhovno in materialnoživljenje. To upravičuje različne kulturne inverske kategorije in pojme. Analiziranje vere, nakatero vplivajo domiselne moči človeškegaintelekta, lahko predstavlja, da je verskaraznolikost funkcija okoliščin našega življenjakot človeških bitij. S to razlago lahko dosežemomedverski dialog predvsem s tem, da seposkušamo seznaniti z itibariatom drugih.

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Beležke / Notes

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26. Edvard Kovač OFM

Dr. filozofijeFilozofska fakulteta, Katoliški inštitut Toulouse, Francija

Ph.D. of PhilosophyFaculty of Philosophy, L'Institut Catholique de Toulouse, France

Prešernov trg 4, 1000 Ljubljana, SlovenijaE: [email protected]

~~~Pojem izvoljenosti med fundamentalizmom in svetništvom

The Concept of Chosenness between Fundamentalism and Sainthood

Povzetek / Abstract

Vsak poglobljen odnos do osebnega Bogapripelje do enkratnega osebnega odnosa dopresežnega in najvišjega Bitja, ki naklanjačloveku izjemni dar, dar vere. Toda izjemno inenkratno razodetje zahteva tudi izjemno inenkratno etiko, ki je etika žrtvovanja.

Sedaj nastane kočljivo vprašanje: ali zavest,da ima nekdo enkraten odnos do Boga, Boga, kije prav tako enkraten in edinstven, ne vodi nujnov neke vrste fundamentalizem? Pod izrazomfundamentalizem razumemo izključujoči nauk(»izem«), ki sebe razglaša kot absolutno resnicoter drugačno iskanje resnice v celoti zavrača terobsoja. Vidimo, da vsi takšni religiozni funda-mentalizmi temeljijo na ponotranjeni osebni veriv enkratne Božje zahteve in stopajo v iluzijo oposedovanju absolutnosti ali samega Boga.

Toda na drugi strani prav tako ugotavljamo,da lahko ta enkratni odnos do Boga ali zavest oenkratnem razodetju in tudi zavest o izvoljenemposlanstvu pripelje prav tako do najvišje nese-bičnosti in sposobnosti žrtvovanja za drugega.

Kaj loči prvo držo, ki je fundamentalistična,od druge, ki je pot svetništva? Odgovor je:Ljubezen. Kadar se vernik žrtvuje za Resnico izLjubezni, nikoli ne more biti nasilen. V Ljubeznije sposoben tudi druge poslušati in biti sočuten, stem pa je tudi sposoben korigirati svoje doje-manje Resnice. Ter obratno, čistost idej, čistostmorale, čistost stanu itd. brez ljubezni nujno vodiv fundamentalistično nasilje.

Prav Ljubezen, ki vključuje tudi usmiljenje inodpuščanje, je pot svetništva, ki ga navdihujeideja izvoljenosti in preprečuje stranpot različnihfundamentalizmov. V tej luči lahko razumemo

Each in-depth relationship toward thepersonal God results in a unique personalrelationship toward the superabundant andalmighty Being that bestows on man theexceptional gift of faith. However, such anexceptional and unique revelation alsopresupposes the existence of exceptional andunique ethics, which is the ethics of sacrifice.

This brings us to a delicate question: Does thisperception of somebody having a unique rela-tionship toward God, who is also unique andirreplaceable, not necessarily lead to a kind offundamentalism? We understand fundamentalismas a teaching of exclusion (an -ism), which decla-res itself to be the absolute truth while totally re-jecting and condemning any other way of search-ing for the truth. We can see that all such reli-gious fundamentalisms are based on internalizedpersonal faith in the unique demands made byGod, and encompass an illusion of possessingabsoluteness or of possessing God himself.

However, we can also see that this uniquerelationship toward God or, in other words, thisawareness of a unique revelation and theawareness of one’s chosenness for a mission canresult in the highest form of unselfishness andthe ability to sacrifice oneself for others.

What distinguishes the first fundamentaliststance from the second one, which is the path ofsainthood? The answer is: Love. Whenever abeliever sacrifices himself for the Truth out ofLove, he can never be violent. In Love, he iscapable of listening to others and of beingcompassionate, and thus he is also capable ofcorrecting his own perception of the Truth. And,

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Frančiškovo pripravljenost, da gre z evangelijemv ogenj, kot veliko ljubezen do sultana in ne kotfundamentalistično gesto. Zanimivo je, da je sul-tan to ljubezen razumel in Frančiška celonagradil.

Prav letos poteka 800 let od tega dogodka, koje Asiški Ubožec z evangelijem v roki stal predegiptovskim sultanom Malikom Al-Kamilom.Njegovim sodobnikom se je zdelo neverjetno, dase je s tega srečanja vrnil živ, saj je bil to časverskih nasprotovanj in celo vojn. Toda ta BožjiTrubadur se ni samo srečno vrnil v svoj rodniAssisi, ampak s seboj prinesel tudi sultanovedarove, predvsem pa čisto novega duhasrečavanja z drugačnim, kar je še danes vzormedverskih pogovorov in tudi molitve.

Vidimo, da Frančišek ni skrival svojeidentitete. Njemu ni bilo težko zatrditi, da jekristjan in da želi spregovoriti o svojem vzornikuJezusu iz Nazareta, ki se je razodel kot Mesija, sepravi Odrešenik. Toda tudi muslimanski učenjakiso na sultanovem dvoru v svojih rokah držalisveto knjigo Koran. To pomeni, da so drugdrugemu priznavali, da ima vsak svoja svetabesedila, ki pa so različna. In prav to je prvastopnja medverskega dialoga, da si sogovornikirazličnih religij priznavajo, da v rokah držijonekaj svetega, kar ne sme biti skrunjeno, ampakvedno spoštovano.

Potem pa pride na sultanovem dvoru doznamenitega zapleta, nastane namreč vprašanje:kako preveriti, katera knjiga je bolj sveta inkatera prebuja večjo Ljubezen? Kako preizkusitinjeno verodostojnost? Frančišek predlaga, dagredo vsi v ogenj in se v njem izčistijo, poglobijosvojo vero in naj se v tem ognju razodenenajvišja ljubezen.

Iz te Frančiškove pobude vidimo, da verskidialog ne pomeni tekmovalnosti in še manj pole-mike, ampak medsebojno spodbujanje, da vsakpoglobi svojo vero, se izčisti in postane ob so-očenju z drugače vernim še bolj pristen in ljubeč.

Zato Frančišek ne predlaga stapljanjarazličnih ver v eno samo prepričanje, ampakskupno pot v različnosti, ki pa ima isti cilj, to jeResnica in Ljubezen. Ogenj nam razkrivačudovito simboliko, saj pravi Visoka pesem, dagre za »Gospodov plamen«, to je plamenljubezni, ki je neuničljiv, zato tudi – simbolnogledano – Knjiga Ljubezni v njem ne bo uničena.Islamski učenjaki niso bili za takšno izčiščevanje

vice versa, the purity of ideas, the purity ofethics, the purity of class, etc., when lovelessnecessarily leads to fundamentalist violence.

It is Love, which encompasses mercy andforgiveness, that is the path of sainthood, andsainthood is inspired by the idea of chosennesswhile at the same time preventing one fromgoing astray onto the path of variousfundamentalisms. It is in this light that we canunderstand St Francis’ readiness to go into thefire with the Gospel – it was not a fundamentalistgesture on Francis’ part, but a sign of his love forthe sultan. Interestingly, the sultan understoodthis love and even rewarded Francis for it.

Eight hundred years have passed since thatevent when the Poor Man of Assisi with theGospel in his hand stood before the Egyptiansultan Malik al-Kamil. His contemporaries foundit incredible that he should have returned alivefrom that meeting as it was the time of religiousconflicts and wars. But not only did God’stroubadour return safely to Assisi, he broughthome many sultan’s gifts, and, above all, hebrought home an awareness of an entirely newway of confronting the different, which hasremained an ideal of interreligious dialogue andprayer to this day.

Francis did not try to hide his identity. He didnot find it difficult to declare himself a Christianand to say that he wished to speak of his rolemodel Jesus of Nazareth, who had revealedhimself as the Messiah, as the Saviour. But theMuslim scholars at the sultan’s court confrontedhim with their own holy book, the Quran. Thismeans that they mutually acknowledged thateach had their own sacred texts, which, however,were different. And this is the very first step ofinterreligious dialogue: that speakers belongingto different religions mutually acknowledge thesacredness of each other’s faith, which shouldnot be desecrated, but always respected.

The sultan’s court is then faced with a twist asthe inevitable question is posed: How can it betested which of the Books is more holy, andwhich of the two can inspire greater Love? Howcan the credibility of the book be put to a test?Francis suggests they should all go into the fireand cleanse themselves there, deepen their faithand let the fire reveal the highest form of love.

This initiative by Francis teaches us thatreligious dialogue does not imply rivalry and, to

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vere in ljubezni, zato je ostal vsak pri svojem. Arazšli so se kot prijatelji in drug drugega obdarili.Sultan je bil do Frančiška in njegovihspremljevalcev zelo darežljiv, Asiški Ubožec pani imel kaj velikega dati, a imel je duhaprijateljstva in veselje nad življenjem, tudi radostnad življenjem z Bogom, in kar je imel, je tudisam podaril sultanu, tako se je čutil tudi MalikAl-Kamil zelo obdarjen.

Pred nami se razgrne resnična razlika medverskim fanatikom, ki želi z nasiljem širiti svojeprepričanje, in globoko vernim, ki pričuje zaresnico z ljubeznijo. Zato lahko prinaša mir,kamor koli stopi.

Rekli smo, da je to razlika med fundamenta-lizmom, ki brez razmisleka razglaša svojeverovanje kot edino temeljno ter absolutnoverodostojno, in svetništvom, ki temelji naodnosu prijateljstva in ljubezni in ki je tudidrugemu pripravljeno priznati dobro voljo napotovanju k resnici in dobroti.

an even lesser degree, polemic; rather, it suggestsmutual encouragement to each side to deepentheir respective faiths, cleanse themselves, andbecome even more true and loving whenconfronted with someone of a different faith.

That is why Francis does not suggest theblending of different religions into one and thesame belief, but a shared path in diversity withthe same goal – the truth and Love. The firestands there as a powerful symbol, as describedin the Song of Solomon; the fire is “a very flameof the Lord”, which is the flame of love and isindestructible. This is why, symbolically, theBook of Love shall not be destroyed by thisflame. The Islamic scholars refused to clarify thefaith and love in such a way, and each sideretained their opinion. But they parted as friendsand presented gifts to one another. The sultanwas very generous towards Francis and hiscompanions, whereas the Poor Man of Assisi hadno lavish gifts to give, but he had the spirit offriendship, the joy of life, as well as the pleasureof life with God, and what he had he shared withthe sultan, so that Malik al-Kamil felt lavishlyrewarded as well.

This meeting reveals the real differencebetween a religious fanatic, who wants to spreadhis belief with violence, and the deeply faithful,who testifies for the truth with love. That is whyhe can bring peace wherever he goes.

And that is also the difference betweenfundamentalism, which thoughtlessly declares itsreligion as the only irreducible and absolutelycredible, and sainthood, which is based on therelationship of friendship and love and willing toacknowledge the others’ good will on the journeytowards the truth and goodness.

Beležke / Notes

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800 let sobivanja800 Years of Convivence



International Scientific Conferenceon the Dialogue between Christians and Muslimsat the 800th Anniversary of the Meetingbetween Saint Francis of Assisi and the Sultan Al-Kamil in Egypt

800 let sobivanja 800 Years of Convivence · 11. Igor Škamperle, Nikolaj Kuzanski in njegov spis O...

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