God’s Devils: Pragmatic Theodicy in Christian Responses to Ṣalāḥ al-Dīn’s Conquest of Jerusalem in 1187
Abstract This paper considers Christian responses to the problem of evil following Ṣalāḥ al-Dīn’s conquest of Jerusalem. Among Catholics, Audita Tremendi offered the orthodox response that God was punishing Christian sin. However, the logical conclusion of this view is that the Muslims were agents o...
| Auteur principal: | |
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| Type de support: | Électronique Article |
| Langue: | Anglais |
| Vérifier la disponibilité: | HBZ Gateway |
| Journals Online & Print: | En cours de chargement...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Publié: |
Brill
2021
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| Dans: |
Medieval encounters
Année: 2021, Volume: 27, Numéro: 2, Pages: 125-164 |
| Sujets / Chaînes de mots-clés standardisés: | B
Saladin, Aijubidenreich, Sultan 1137-1193
/ Prise de Jérusalem (1187)
/ Maitrise
/ Christianisme
/ Théodicée
/ Le mal
/ Peine
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| RelBib Classification: | AB Philosophie de la religion BJ Islam CC Christianisme et religions non-chrétiennes; relations interreligieuses KBL Proche-Orient et Afrique du Nord NBC Dieu |
| Sujets non-standardisés: | B
Third Crusade
B Theodicy B Ṣalāḥ al-Dīn (Saladin) B Kingdom of Jerusalem B 1187 B problem of evil B Christianity B Jérusalem |
| Accès en ligne: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
| Résumé: | Abstract This paper considers Christian responses to the problem of evil following Ṣalāḥ al-Dīn’s conquest of Jerusalem. Among Catholics, Audita Tremendi offered the orthodox response that God was punishing Christian sin. However, the logical conclusion of this view is that the Muslims were agents of God despite being “evil” for having captured Jerusalem from Christians. Twelfth-century theologians believed that God could use demons in the service of good. In response to 1187, while many Christians portrayed the Muslims as evil, some expressed that they were divine agents. Meanwhile, others murmured that Muslim gods (including, to some, Muḥammad) were superior to Christian ones; that the Christian god was apathetic, violent, or wicked; that the crusade of 1189–92 was against God’s will; and that crusaders were murderers. Thought-terminating clichés centring on the divine mysteries permitted the continuance of Christianity in the face of this profound theodical controversy. |
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| ISSN: | 1570-0674 |
| Contient: | Enthalten in: Medieval encounters
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| Persistent identifiers: | DOI: 10.1163/15700674-12340098 |