Word: godly
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...Andrew on Nov. 30 with the Orthodox Patriarch of Constantinople, is now a definite maybe. It's unlikely that Benedict imagined the situation unraveling so rapidly when he sat down to hammer out his academic discourse, which argues that Islam lacks the Christian concept of a rational God and that Europe must defend its Christian identity. Still, says one Vatican insider, the Pope may very well have wanted to stir up the pot - and have it plenty warm just in time to deliver a more elaborate sermon on Islam and the West while he is visiting a nation with some...
...toward the realm of interreligious relations in last week's speech, Benedict shifted the terms of a debate that has been dominated by either feel-good truisms, victimization complexes or hateful confrontation. He sought instead to delineate what he sees as a fundamental difference between Christianity's view that God is intrinsically linked to reason (the Greek concept of Logos) and Islam's view that "God is absolutely transcendent...
Benedict said Islam teaches that God's "will is not bound up with any of our categories, even that of rationality." The risk he sees implicit in this concept of the divine is that the irrationality of violence might thereby appear to be justified to someone who believes it is God's will. The essential question, he said, was this: "Is the conviction that acting unreasonably contradicts God's nature ... always and intrinsically true...
...correlate with reason as a whole. This profound sense of coherence within the universe of reason was not troubled, even when it was once reported that a colleague had said there was something odd about our university: it had two faculties devoted to something that did not exist: God. That even in the face of such radical scepticism it is still necessary and reasonable to raise the question of God through the use of reason, and to do so in the context of the tradition of the Christian faith: this, within the university as a whole, was accepted without question...
...Constantinople between 1394 and 1402; and this would explain why his arguments are given in greater detail than those of his Persian interlocutor. The dialogue ranges widely over the structures of faith contained in the Bible and in the Qur'an, and deals especially with the image of God and of man, while necessarily returning repeatedly to the relationship between - as they were called - three "Laws" or "rules of life": the Old Testament, the New Testament and the Qur'an. It is not my intention to discuss this question in the present lecture; here I would like to discuss only...