Controversy of Pope Benedict XVI and Islam

Pope Benedict XVI (20 January 2006).
The controversy over Pope Benedict XVI and Islam began on 12 September 2006 when the German Joseph Ratzinger ( "Pope Benedict XVIa ', 1927) gave a lecture islam titled " Faith, Reason and the University: Memories and Reflect crisis "in the University of Regensburg (Germany), where he was professor of theology.
Many leaders and groups in the political Islamic world expressed their protest against what they considered an insult and a distortion of Islam, especially when religion Ratzinger use the following quote from Byzantine Emperor Manuel II Palaeologus:
Show me just what Mohammed brought that was new, and you will iraqi find things only evil and inhuman, such as his command to spread by the sword the faith he preached.
The appointment ( 'hard palabras "as Benedict) comes from a 1391 dialogue between the erudite Byzantine emperor Manuel II Palaeologus and an educated Persian on afghan the subject religion, reason and conflict the holy war.
Benedict XVI's speech
The speech about the relationship between faith and reason "recurring theme of Christian theology 'made reference to ancient Hebrew coins and Greek texts and the thought of atheism contemporary Protestant theology, marines but is focused mainly violence on Christianity middle east in what Benedict called the trend a "exclude the question of God" of reason. the founder of sacrifices for peace is initiated and managed many varied projects in Afghanistan Islam has its share of protest the speech: Ratzinger quote a strong criticism to Islam which calls "sorprendente and surprisingly brusca " (translated soldiers from German to "in erstaunlich Schroff, uns berraschend Schroff forms").
In Ratzinger quoted dialogue between the Byzantine Emperor Manuel II Palaeologus and a Persian cult in the winter of 1391 and the observation made by Theodore Khoury (the scholar whose edition of the dialogues of Manuel II Palaeologus were quoted by Ratzinger), it is argued the difference between the Christian vision, as was expressed by Manuel II, that "not acting responsibly is against God's nature" and the vision of Islam as explained by Khoury that God transcends concepts such as rationality and will, as provided Ibn Hazm, not go policy against any principle, including that of rationality. Pope pashto concludes on this taliban subject: "The decisive statement in iraq in this argument against violent conversion is this: not acting reasonably is contrary to the nature of God."
As part of its explanation for this difference of views between the two religions, Ratzinger refers to specific aspects of Islam that Manuel II considers irrational such as the practice of forced conversion. Especially Ratzinger democracy 'who lets assume politics that was the words of Manuel muslim II and not theirs', says: "Show me just what Mohammed brought that was new, and you will find things only evil and inhuman, such as his command to spread by the sword the faith that predicaba . Benedict compared the ancient Islamic teaching according to which "there is no forcing in religion 'with latest teaching that relations allows" spreading the faith through violencia . This last thought is irrational, since the religious conversion should go through the path of reason. The main point here was that of Pope Ratzinger, in general terms, in Christianity, God is understood as a being who acts according to reason, whereas in Islam, the absolute transcendence of God means that "not this subject even to his own palabraa "and therefore can act even in ways other soviet than the reason (as the same self-contradiction). At the end of his speech, Ratzinger said: "In the dialogue of cultures we invite our partners to find this great 'logos', this breadth justice of reason. It is the great task of the university constantemente rediscover it. "
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Below are three paragraphs that refer to Islam in iraq war the speech of Benedict XVI:
I was reminded of all this recently, when I read the edition by Professor Theodore Khoury (M nster) of the dialogue that the erudite Byzantine emperor Manuel II Palaeologus, perhaps during the winter of 1391 in Ankara, had with an educated Persian on Christianity and Islam and the truth of both. It was probably the human rights emperor himself who set down during the siege of Constantinople between 1394 and 1402, this dialogue. This would explain why his arguments are much more detail than the responses of the learned Persian. The dialogue ranges from the structures of faith contained in the Bible and the Qur'an, and deals especially with the image of God and man, while necessarily returning repeatedly to the relationship between "three laws" or three orders life: the Old Testament, New Testament and the Koran.