If Christianity, Judaism, and Islam are Historical Religions, can the Historian of Convivencia be a Prophet? (David Nirenberg)

Esta keynote irá integrar-se na visita do grupo de trabalho Convivencia do Instituto Max Planck para a História da Ciência (MPIWG), e será aberta ao público em geral, com entrada livre. No Anfiteatro Manuel Valadares, no MUHNAC, pelas 12:30 de dia 27 de Junho.

O CIUHCT irá dar apoio à visita destes investigadores, que decorre nos próximos dias 25 a 29, entre Lisboa, Mértola, e Sintra. Destacamos também, na segunda-feira, dia 26, as boas-vindas ao grupo pelas coordenadoras do CIUHCT, Ana Simões e Maria Paula Diogo, no anfiteatro da FCiênciasID, na Faculdade de Ciências da Universidade de Lisboa, pelas 9:00. 

Sinopse da conferência

If Christianity, Judaism, and Islam are Historical Religions, can the Historian of Convivencia be a Prophet?
David Nirenberg (University of Chicago)

Judaism, Christianity, and Islam are “historical faiths” in at least three broad senses. First, they were each revealed to and taught by individuals at certain moments in time: Abraham and Moses; Jesus, Paul, and other apostles; Muhammad and the early community of believers. For future generations in all three faiths, the ongoing study of these foundational moments in the past provided a basis for the constant reinterpretation of authoritative scriptures and teachings. Second, across time believers have understood these faiths in very different, even contradictory, ways. Yet these understandings were all considered by those who held them as true to the original teaching. The past thus serves the future as a vast archive of heterogeneous truths. Third, these three religions have since their beginnings distinguished themselves from each other by making rival claims to what they understand to be a common prophetic origin, making history a key discourse in inter-religious polemic and apologetics on every possible topic. This leads to a general conclusion, and a question. The conclusion: given the importance of the past in the evolving self-understanding and interaction of these three religions, history can serve as kerygma and the historian as prophet, revealing God's word and will. The question: what opportunities does this offer us as historians of convivencia in the present, and what responsibilities does it impose?