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Keywords = Islamic–Christian dialogue

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11 pages, 213 KiB  
Article
One Hundred Years of Bloodshed: The Extermination of Christians by Muslims in the Ottoman Empire, 1822–1922
by Eleni Tseligka
Religions 2025, 16(3), 366; https://doi.org/10.3390/rel16030366 - 14 Mar 2025
Viewed by 3583
Abstract
This paper argues that the Armenian genocide, the genocide of the Greeks of Pontus and the Greek Catastrophe, and the Nestorian and Assyrian genocide, all of which took place during the late Ottoman Empire, were not isolated historic incidents, but rather different phases [...] Read more.
This paper argues that the Armenian genocide, the genocide of the Greeks of Pontus and the Greek Catastrophe, and the Nestorian and Assyrian genocide, all of which took place during the late Ottoman Empire, were not isolated historic incidents, but rather different phases of a broader agenda of Christian extermination in Asia Minor. The early 19th-century Ottoman Christian scepticism over the established status quo of the millet system, which had served as a platform of religious conflict resolution and intercultural dialogue but dictated subordination to Islam, was perceived as defiance by Ottoman Muslims, who interpreted the Christian strife for social equality as the loss of their privilege, thus creating bottom-up pressure for violence, resulting in the genocide and ethnic cleansing of the majority of Ottoman Christians between 1822 and 1922. Full article
(This article belongs to the Special Issue Interreligious Dialogue and Conflict)
9 pages, 212 KiB  
Article
Religion, Culture, and Peace: The Social Doctrine of Benedict XVI
by Roberto Regoli
Religions 2025, 16(2), 126; https://doi.org/10.3390/rel16020126 - 24 Jan 2025
Viewed by 1276
Abstract
This article situates the papacy of Benedict XVI at the crossroads of the twentieth and twenty-first centuries, focusing on theological, cultural, and political developments. It brings out his subtle critique of modernity, his opposition to relativism, and his appeal for a renewed dialogue [...] Read more.
This article situates the papacy of Benedict XVI at the crossroads of the twentieth and twenty-first centuries, focusing on theological, cultural, and political developments. It brings out his subtle critique of modernity, his opposition to relativism, and his appeal for a renewed dialogue between Christianity and Enlightenment rationality. It is his sense of faith and reason that, in mutual purifying, forms his support of the public role of religion in peacemaking and moral order. Through moments like the Regensburg Address and his inter-religious dialogues, Benedict XVI emerges as a defender of the place of religion in society while rejecting both religious fundamentalism and secularist reductionism. The paper also examines how Benedict grounded human rights in natural law, thereby differentiating those from other fundamental rights emanating from more contemporary sociopolitical claims. The article places his papacy within the larger frame of Catholic social doctrine, focusing on the role of the Church in promoting peace through cultural and interreligious dialogue, particularly with Islam. Full article
27 pages, 494 KiB  
Article
Rethinking the Unio Mystica: From McGinn to Ibn ʿArabī
by Arjun Nair
Religions 2025, 16(1), 94; https://doi.org/10.3390/rel16010094 - 19 Jan 2025
Viewed by 2023
Abstract
Research into the unio mystica has revealed what seems to be an area of “real discussion” between scholars of different traditions of mysticism, particularly those of Judaism, Christianity, and Islam. Although this research serves as a promising start to the dialogue among scholars, [...] Read more.
Research into the unio mystica has revealed what seems to be an area of “real discussion” between scholars of different traditions of mysticism, particularly those of Judaism, Christianity, and Islam. Although this research serves as a promising start to the dialogue among scholars, it has also raised many questions about a “shared moment” that is nevertheless expressed in “irreducibly diverse” and distinct ways in each tradition. What purpose, for instance, can generic cross-cultural categories serve when they mean little or nothing to scholars in each tradition? By contrast, tradition-specific vocabularies are profuse and often difficult to represent in interlinguistic contexts without significant explanation. The challenge of translating mystical texts, imagery, and ideas across cultures and linguistic traditions raises obvious concerns about the misrepresentation and distortion of traditions in an environment of post-colonial critique. Nevertheless, the continued promise of dialogue calls for specialists of these traditions—particularly non-western and non-Christian traditions—to approach, assess, re-formulate, and even challenge the categories of mysticism from within the conceptual and theoretical horizons of the traditions that they research. The present study models such an approach to scholarship in mysticism. It offers a (re)formulation of the unio mystica from within the theoretical frame of the 12th/13th-century Muslim/Sufi mystic, Ibn ʿArabī (d. 638/1240) and early members of his school of thought. By unpacking the primary terms involved in such an account—“God”, the “human being/self”, and “union”—from within the conceptual and theoretical horizons of that tradition, it problematizes the prevailing understanding of the unio mystica constructed from the writings of specialists in Christian mysticism. More importantly, it illustrates the payoff in terms of dialogue (incorporating the critique of existing theories) when each tradition operates confidently from its own milieu, developing its own theoretical resources for mysticism rather than prematurely embracing existing ideas or categories. Full article
30 pages, 415 KiB  
Article
Bahrain Forum for Dialogue Apostolic Journey of Pope Francis to Bahrain as a Step on the Path of Brotherhood Between Religions
by Aldona Piwko and Zofia Sawicka
Religions 2024, 15(12), 1569; https://doi.org/10.3390/rel15121569 - 23 Dec 2024
Cited by 1 | Viewed by 1074
Abstract
The article discusses Pope Francis’s visit to Bahrain in 2022, which, although religiously and politically important, has not yet been exposed to science. This is the second visit of the head of the Catholic Church to the countries of the Persian Gulf, which [...] Read more.
The article discusses Pope Francis’s visit to Bahrain in 2022, which, although religiously and politically important, has not yet been exposed to science. This is the second visit of the head of the Catholic Church to the countries of the Persian Gulf, which is part of the refreshing interreligious dialogue between Christians and Muslims. This article analyzes changes in the Catholic Church’s understanding of dialogue with Islam, as illustrated by Pope Francis’s visit to Bahrain. Using comparative analysis, the article highlights the evolving nature of interreligious dialogue and its role in strengthening Muslim–Christian connections. The papal visit to Bahrain caused much controversy among human rights activists. Bahrain is seen, on one hand, as a tolerant and religiously inclusive country, but on the other, as a nation that frequently violates human rights, particularly in cases involving differences among its members. Pope Francis, as a diplomat, was not afraid to talk about some social issues in Bahrain (death penalty, discrimination, labor law) from the beginning of his visit. Pope Francis’s attitude and the benefits of interreligious dialogue that he has generated may not only confirm the presence of Christians in Bahrain but, above all, must change their destiny in the countries of the region that have so far treated this religion as an enemy. This article is an analysis of sources and their systematic review. The authors have focused on the interpretation of Pope Francis’s statements and their reception in the world. Interreligious and intercultural dialogue, as well as interpersonal fraternities, are extremely important in the international policy of the Holy See. Full article
13 pages, 298 KiB  
Article
The Abu Dhabi Document: A Potential Cornerstone for Islamic-Christian Dialogue in Italian Educational Contexts
by Antonio Cuciniello
Religions 2024, 15(1), 112; https://doi.org/10.3390/rel15010112 - 16 Jan 2024
Viewed by 2494
Abstract
In Italy, the migratory phenomenon has also had an impact on the school system, becoming an interesting potential field for intercultural and inter-religious encounters. As regards, for instance, the presence of pupils and students and their families of Islamic faith, very frequently, emphasis [...] Read more.
In Italy, the migratory phenomenon has also had an impact on the school system, becoming an interesting potential field for intercultural and inter-religious encounters. As regards, for instance, the presence of pupils and students and their families of Islamic faith, very frequently, emphasis is placed almost exclusively on specific issues and requests, such as exemption from the teaching of the Catholic religion or specific diet. On the other hand, we rarely discuss how the presence of diverse faiths can create a unique opportunity for mutual knowledge to spread and promote the “culture of encounter”. In fact, engagement with religious others is an unavoidable duty, both pedagogical and civic. Therefore, starting from an analysis of pedagogical-educational aspects of the Document on Human Fraternity for World Peace and Living Together, the aim of this article is to outline a rethinking of the concept of intercultural/inter-religious dialogue, above all as a pedagogical challenge and a preventive measure against extremism, within the broad framework of inclusive citizenship. Full article
(This article belongs to the Special Issue Interreligious Dialogue in Education)
45 pages, 503 KiB  
Essay
From Religious Bubble to Interreligious Dialogue: A Personal Story of Transformation
by Cornelis Hulsman
Religions 2024, 15(1), 28; https://doi.org/10.3390/rel15010028 - 24 Dec 2023
Cited by 1 | Viewed by 2511
Abstract
This paper argues that interreligious dialogue through study and friendships across the religious divide makes participants less susceptible to religious and cultural misinformation that is often used to maintain social bubbles, in which members draw clear boundaries between “us” and “them”. Differences between [...] Read more.
This paper argues that interreligious dialogue through study and friendships across the religious divide makes participants less susceptible to religious and cultural misinformation that is often used to maintain social bubbles, in which members draw clear boundaries between “us” and “them”. Differences between social groups can culminate in a struggle between “good” and “evil” that can escalate into tension and violence. Preventing tensions and conflicts requires respect for differences, willingness to engage in dialogue, and a sound understanding of what religion is and the historical processes that have determined its development, distinguishing between empirical facts and images to which believers adhere. Because the author is a Dutch sociologist turned journalist from a conservative Christian family involved in interreligious dialogue in the Netherlands, Israel, and Egypt, the literature review presents contemporary religious developments in all three countries. The literature review is flanked by the author’s personal narrative on the events that changed his views on truth and spirituality, making him more aware of the commonalities between peoples of different beliefs and leading him to a lifelong commitment to interreligious and intercultural dialogue. Full article
(This article belongs to the Special Issue Interreligious Dialogue: Future Perspective and New Social Actors)
11 pages, 295 KiB  
Article
The Dialogical Paths with Islam in the East: Homage to Arabic Christian Theology
by Evi Voulgaraki-Pissina
Religions 2023, 14(11), 1439; https://doi.org/10.3390/rel14111439 - 20 Nov 2023
Viewed by 2203
Abstract
This is an opinion article, based on a lifelong syncretic study of the dialogical paths taken by Eastern theologians, Greeks and Arabs. At the crossroads of three continents, in direct relation with the Byzantine and Syriac traditions, with the Mediterranean and its Greco-Roman [...] Read more.
This is an opinion article, based on a lifelong syncretic study of the dialogical paths taken by Eastern theologians, Greeks and Arabs. At the crossroads of three continents, in direct relation with the Byzantine and Syriac traditions, with the Mediterranean and its Greco-Roman culture, but also with the Asian and African hinterland, Arab and Arabic-speaking Christian theologians have formed a culture of dialogue. They managed to engage with Islam in shapes and forms that are of very great interest and could point the way to a different approach to Islam today. The article, written by a Greek author, proposes a better integration of Arabic Orthodox theology as an enrichment to Orthodox theology as a whole, serving at the same time a broader connection between the Greek and Arab worlds. The article also proposes that discovering the heritage of the Orthodox East is interesting for Christian theology on a global scale. In primarily Christian/Western academia, one should be open to a genuine encounter with the Islamic world beyond geopolitics and other concerns extrinsic to religion; this is an encounter that would open up paths beyond the “clash of civilisations” impasse and allow for the rediscovery of the humanizing factor of religion. This is of interest to Christian and Muslim theologians as well as serving humanity and creation as a whole. Full article
(This article belongs to the Special Issue Growth, Decline, and Transformation of Christian Mission)
16 pages, 268 KiB  
Article
Jesus and Spirituality in Interreligious Perspectives
by Nancy M. Martin
Religions 2022, 13(12), 1157; https://doi.org/10.3390/rel13121157 - 28 Nov 2022
Cited by 3 | Viewed by 3214
Abstract
Rarely do members of diverse religions engaged in interreligious dialogue find agreement on metaphysics and doctrine, though such conversations may be very fruitful and lead to greater understanding and mutual illumination. In the area of religious experience, however, recognition of commonality may be [...] Read more.
Rarely do members of diverse religions engaged in interreligious dialogue find agreement on metaphysics and doctrine, though such conversations may be very fruitful and lead to greater understanding and mutual illumination. In the area of religious experience, however, recognition of commonality may be much more readily apparent, and in such encounters, the life and spirituality of Jesus provide a meeting ground. This essay examines Jesus as a catalyst for spiritual inspiration and transformation from Islamic, Hindu, Buddhist and nontraditional perspectives. As an integral figure in Islam, Jesus appears in the writings of the likes of Ibn Arabi, Rumi and more contemporary Sufi teachers. Hindus and Buddhists, too, have embraced him, from Sri Ramakrishna and Gandhi to Thich Nhat Hanh. This essay will explore the integral role Jesus plays in such interreligious contexts, embodying self-sacrifice, wisdom and active love and interweaving personal transformation, contemplative practice and social engagement in the pursuit of liberating spiritual realization. In so doing, the essay will argue that such interreligious perspectives are an essential element in a full accounting of Jesus’ place in the spiritual lives of diverse human beings. Full article
(This article belongs to the Special Issue Jesus and Spirituality: In Biblical and Historical Perspective)
11 pages, 332 KiB  
Article
Encountering the Other. André Scrima’s Hermeneutics of Spiritual Hospitality
by Bogdan Tătaru-Cazaban
Religions 2022, 13(8), 671; https://doi.org/10.3390/rel13080671 - 22 Jul 2022
Cited by 1 | Viewed by 2123
Abstract
A key figure in the ecumenical dialogue in the second half of the 20th Century, Fr André Scrima was also involved in the academic and interreligious life in Lebanon as a co-founder of the Institut d’Études Islamo-Chrétiennes at St.-Joseph Catholic University. In his [...] Read more.
A key figure in the ecumenical dialogue in the second half of the 20th Century, Fr André Scrima was also involved in the academic and interreligious life in Lebanon as a co-founder of the Institut d’Études Islamo-Chrétiennes at St.-Joseph Catholic University. In his courses, articles, and occasional papers, he developed a hermeneutical method to study the diversity of religious traditions, especially of the three Monotheisms, and to make possible the encounter with the religious otherness. This article aimed to shed light on hospitality as a hermeneutical category and spiritual practice in Scrima’s thought, having as a background Louis Massignon’s intellectual and mystical perspective on the relations between Christianity and Islam. Full article
(This article belongs to the Special Issue Mystical Theology and Muslim-Christian Dialogue-1st Edition)
23 pages, 416 KiB  
Article
Morocco as a Hub of Globalised Traditional Islam
by Jason Idriss Sparkes
Religions 2022, 13(5), 392; https://doi.org/10.3390/rel13050392 - 24 Apr 2022
Cited by 3 | Viewed by 6080
Abstract
Muslims on every continent have responded in a great variety of ways to the challenges of colonial modernity. Yet, it is also possible to examine broader currents within this diversity. Fundamentalism, modernism, and traditionalism are global currents which also overlap with other religions, [...] Read more.
Muslims on every continent have responded in a great variety of ways to the challenges of colonial modernity. Yet, it is also possible to examine broader currents within this diversity. Fundamentalism, modernism, and traditionalism are global currents which also overlap with other religions, such as Christianity or Hinduism. However, these contested and unstable categories only loosely designate internally diverse currents comprised of complex sub-currents as well as countercurrents. Fundamentalism, for example, has been used to designate various Wahhabi or Salafi movements. Modernism can refer to liberal, progressive, and even postmodern Islamic movements. Traditionalism generally refers to those movements which claim continuity with classical lineages, especially in jurisprudence (fiqh), doctrine (‘aqîda), and spirituality (tasawwuf). Muslims associated with this current generally identify as Traditional rather than Traditionalist. Traditional Islam is a global community whose participants adhere to several Sunni and Shia lineages and share a common discourse, network, and aesthetics. These participants typically depict fundamentalism as too rigid and literalist, and modernism as too eager to capitulate to Western ideologies and prone to unorthodox interpretations of Islam. However, rather than hostility and conflict with the West, Traditional Muslims tend to promote peaceful inter-civilisational dialogue, based on shared values in terms of spirituality, ethics, and indeed geopolitical stability. Morocco has emerged as a hub of Traditional Islam, along with other countries such as Jordan. It is pursuing an official policy to reinforce its reputation as the centre of a Western Islamic tradition that converges around the following four central elements: (1) veneration of the Prophet Muḥammad’s descendants (sharifism); (2) Maliki fiqh; (3) Ash’ari ‘aqîda; (4) Junaydi tasawwuf. This article examines how Morocco is actively engaged in shaping the regional and global Traditional Islamic community. It also proposes a decolonial world-systems analysis of how Traditional Islamic discourse relates to the lived experiences of Muslims in places such as Morocco. Based on this analysis, this article concludes that a credibility problem impedes efforts by Traditional Muslims to defend the unique ways of being, knowing, and behaving developed by Muslims against the ongoing genocidal threat of colonial modernity. Full article
(This article belongs to the Special Issue Contemporary Muslim Thought and Identity)
22 pages, 340 KiB  
Article
Pope Francis’ Culture of Dialogue as Pathway to Interfaith Encounter: A Special Focus on Islam
by Roberto Catalano
Religions 2022, 13(4), 279; https://doi.org/10.3390/rel13040279 - 24 Mar 2022
Cited by 5 | Viewed by 8902
Abstract
Pope Francis’ leadership has stimulated several debates within the Catholic Church and even in larger segments of the public. One of the most prominently debated issues is the one concerning the relationship with people of different religions and, more specifically, with the world [...] Read more.
Pope Francis’ leadership has stimulated several debates within the Catholic Church and even in larger segments of the public. One of the most prominently debated issues is the one concerning the relationship with people of different religions and, more specifically, with the world of Islam. Since 2013, the Argentinean pontiff appeared to be unambiguously committed to finding an alternative pathway to the much-publicized category of ‘clash of civilisations, which, in the last few decades, has been the reference paradigm in Christian–Muslim relationships. Papal initiatives, gestures and journeys have consistently aimed at a ‘culture of dialogue and encounter’. Nevertheless, the present pope’s open attitude has encountered severe criticism even inside certain circles of the Catholic world, which have accused him of compromising on theological issues. However, Pope Francis is highly appreciated by leaders of other traditions, including Muslims. In the face of such debate, Bergoglio has often recalled that all his statements and actions are deeply rooted in the spirit of the Second Vatican Council. The present article wishes to show how Bergoglio’s engagement to establish constructive dialogical rapports with Muslims is an effective way towards the real implementation of the Council while opening avenues for what could be defined as ‘interreligious synodality’. Full article
5 pages, 2443 KiB  
Article
Nasrid Granada: The Case for Spain’s Cross-Cultural Identity
by Elizabeth Drayson
Histories 2022, 2(1), 75-79; https://doi.org/10.3390/histories2010007 - 4 Mar 2022
Viewed by 5444
Abstract
For 2000 years, the history of Granada has been the story of its peoples—native Iberian, Roman, Jewish, Muslim, Christian and gypsy—who bequeathed a multi-cultural heritage to the city, forged by momentous racial, religious and political conflicts. That heritage is central to Spain’s vexed [...] Read more.
For 2000 years, the history of Granada has been the story of its peoples—native Iberian, Roman, Jewish, Muslim, Christian and gypsy—who bequeathed a multi-cultural heritage to the city, forged by momentous racial, religious and political conflicts. That heritage is central to Spain’s vexed quest for its own identity, and pre-eminent in that quest is the encounter between Islam and Christianity that took place there. Based on historical sources including oral and written testimonies, early historiography and contemporary historical views, this article considers the answers to two key questions, with specific reference to the Nasrid dynasty of Granada: (i) how did the Nasrids contribute to the culture of Andalusia and the late medieval Mediterranean, and (ii) was religious difference an obstacle to cultural dialogue in Granada in the late Middle Ages? The contention is that Granada’s importance as a meeting place between Islam and Christianity hinges on its apparent transition from Muslim state to Christian enclave, an event crucial to our understanding of the history of the Iberian Peninsula, and also of Europe. Full article
(This article belongs to the Special Issue Revisiting the Legacy of Al-Andalus)
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23 pages, 2355 KiB  
Article
Catholic Eschatological Imagination and the Mystics of Fire: Possible Perspectives for a Muslim–Christian Dialogue
by Piotr Zygulski
Religions 2022, 13(3), 219; https://doi.org/10.3390/rel13030219 - 4 Mar 2022
Cited by 1 | Viewed by 3819
Abstract
During the twentieth century, Catholic theology moved to reject the misuse of imaginaries of the afterlife. By insisting on a de-cosmologization of the “last things”, theologians endorsed a Christocentric eschatology. However, a physical material view remains dominant in the popular perception of the [...] Read more.
During the twentieth century, Catholic theology moved to reject the misuse of imaginaries of the afterlife. By insisting on a de-cosmologization of the “last things”, theologians endorsed a Christocentric eschatology. However, a physical material view remains dominant in the popular perception of the afterworld. Recently, some authors have engaged in a reevaluation of the role of imagination. In eschatology as well, several theologians assert the need for a more affective and effective Christian imaginary of the hereafter. In this essay, the image of fire serves as a case study. References to fire are frequent in the Bible, and many mystics also describe their encounter with God in terms of burning. For instance, Catherine of Genoa’s experience of purification through Christ’s fire of love led to a commitment to social justice. Appreciating the contribution of mystics of fire, theologians might fashion a revised imaginary of fire to address certain eschatological issues such as Purgatory. Despite the fact that in Islam “the Fire” is a synonym for Hell, Christian theologians could enter into dialogue with certain Shi’i authors and Sufi experiences regarding the ontology of imagination, the importance of unity with God, and the fiery imaginary of God’s love. Full article
(This article belongs to the Special Issue Mystical Theology and Muslim-Christian Dialogue-1st Edition)
18 pages, 5803 KiB  
Article
Dialogue as a Means of Religious Co-Production: Historical Perspectives
by Katharina Heyden
Religions 2022, 13(2), 150; https://doi.org/10.3390/rel13020150 - 7 Feb 2022
Cited by 4 | Viewed by 3742
Abstract
What does interreligious dialogue look like from different religious perspectives? What does it do? One way of answering these questions is by examining historical examples of “religious dialogue”. These illustrate first-hand the rhetoric of interreligious dialogue. This article examines three case studies: (1) [...] Read more.
What does interreligious dialogue look like from different religious perspectives? What does it do? One way of answering these questions is by examining historical examples of “religious dialogue”. These illustrate first-hand the rhetoric of interreligious dialogue. This article examines three case studies: (1) from 2nd-century Rome, Justin Martyr’s Dialogue with Trypho; (2) from 12th-century Spain, the Kuzari by Judah Halevi the Jew alongside the Dialogus of Petrus Alfonsi, a Christian convert from Judaism (both discuss Islam); (3) from 18th-century Berlin, Moses Mendelssohn’s Jerusalem and Johann Caspar Lavater’s Nathanael. Each contextualized case-study reveals the creative, morally enigmatic tension between commitment to hearing the religious Other, the utility of the Other for demarcating one’s own religious identity, and the epistemological contradictions of religious systems. Borrowing Martin Buber’s insight that the Ich (the “I”) needs a Du (a “you”) to form itself but must transform that Du into a third person es (an “it”), this article shows how complicated a process religious co-production through dialogue is—one which is both morally problematic and ethically promising. Here, literary dialogues establish a general feature of interreligious dialogue: the requirements of self-construction, not just the need for peaceful coexistence, recommend the adoption of a strong dialogical tolerance. Full article
17 pages, 389 KiB  
Article
The Unspoken and The Forbidden in André Scrima’s Thought as a Way to Encounter the Other
by Mihai-Iulian Danca
Religions 2022, 13(2), 117; https://doi.org/10.3390/rel13020117 - 25 Jan 2022
Viewed by 2671
Abstract
André Scrima’s interest in Christian–Muslim dialogue goes beyond a historical or comparative approach. In this sense, knowledge from within the two monotheisms is achieved through an apophatic theology. Through it, the spiritual and mystical language that is characteristic of any authentic religious experience [...] Read more.
André Scrima’s interest in Christian–Muslim dialogue goes beyond a historical or comparative approach. In this sense, knowledge from within the two monotheisms is achieved through an apophatic theology. Through it, the spiritual and mystical language that is characteristic of any authentic religious experience offers the possibility of a renewed approach to the differences between Islam and Christianity, and at the same time, clears a path for a truly authentic encounter. Fresh insight into the faith of the other does not put into parentheses the specific identity of the two monotheisms, but deepens it from the perspective of its apophatic content, where the possibility of experiencing the transcendent in a much deeper way is rooted, not by making new affirmations, but by adopting an attitude of stillness and silence. Full article
(This article belongs to the Special Issue Mystical Theology and Muslim-Christian Dialogue-1st Edition)
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