Protestantism and Islam entered into contact during the 16th century, at a time when Protestant movements in northern Europe coincided with the expansion of the Ottoman Empire in southern Europe. As both were in conflict with the Catholic Holy Roman Empire, numerous exchanges occurred, exploring religious similarities and the possibility of trade and military alliances.
Relations became more conflictual in the early modern and modern periods, although recent attempts have been made at rapprochement. In terms of comparative religion, there also interesting similarities, as well as differences, in both religious approaches.
Following the Turkish conquest of Constantinople in 1453 by Mehmet II and the unification of the Middle East under Selim I, Suleiman the Magnificent, the son of Selim, managed to expand Ottoman rule to Balkans. The Habsburg Empire thus entered into direct conflict with the Ottomans.
At the same time the Protestant Reformation was taking place in numerous areas of northern and central Europe, in harsh opposition to Papal authority and the Holy Roman Empire led by Emperor Charles V. This situation led the Protestants to consider various forms of cooperation and rapprochement (religious, commercial, military) with the Muslim world, in opposition to their common Habsburg enemy.
[edit]Early religious accommodation (16th-17th century)
During the development of the Reformation, Protestantism and Islam were considered closer to each other than they were to Catholicism: "Islam was seen as closer to Protestantism in banning images from places of worship, in not treating marriage as a sacrament and in rejecting monastic orders".[1]
[edit]Mutual tolerance
The Sultan of the Ottoman Empire was known for his tolerance of the Christian and Jewish faiths within his dominions, whereas the King of Spain did not tolerate the Protestant faith.[2] The Ottoman Empire was indeed known at that time for its religious tolerance. Various religious refugees, such as the Huguenots, some Anglicans, Quakers, Anabaptists or even Jesuits or Capuchins were able to find refuge at Istanbul and in the Ottoman Empire,[3] where they were given right of residence and worship.[4] Further, the Ottomans supported the Calvinists in Transylvania and Hungary but also in France.[5] The contemporary French thinker Jean Bodin wrote:[6]
"The great emperor of the Turks does with as great devotion as any prince in the world honour and observe the religion by him received from his ancestors, and yet detests he not the strange religions of others; but on the contrary permits every man to live according to his conscience: yes, and that more is, near unto his palace at Pera, suffers four diverse religions viz. that of the Jews, that of the Christians, that of the Grecians, and that of the Mahometans"
—Jean Bodin.[5]
Martin Luther, in his 1528 pamphlet, On War against the Turk, calls for the Germans to resist the Ottoman invasion of Europe, as the catastrophic Siege of Vienna was lurking, but expressed views of Islam which, compared with his virulent anti-Semitism, are relatively mild.[7] On the one hand, Luther extensively criticized the principles of Islam; on the other hand, he also expressed tolerance for the Islamic faith:
"Let the Turk believe and live as he will, just as one lets the papacy and other false Christians live."
—Excerpt from On war against the Turk, 1529.[8]
However, this statement mentions "Turks", and it is not clear whether the meaning was of "Turks" as a representation of the specific rule of the Ottoman empire, or as a representation of of Islam in general.
Martin Luther's ambivalence also appears in one of his other comments, in which he said that "A smart Turk makes a better ruler than a dumb Christian".[9]
[edit]Efforts at doctrinal rapprochement
Martin Luther also took note of the similarities between Islam and Protestantism in the rejection of idols, although he noted Islam was much more drastic in its complete rejection of images. In On War against the Turk, Luther is actually less critical of the Turks than he is of the Pope, whom he calls an anti-Christ, or the Jews, whom he describes as "the Devil incarnate".[10] He urges his contemporaries to also see the good aspects in the Turks, and refers to some who were favourable to the Ottoman Empire, and "who actually want the Turk to come and rule, because they think that our German people are wild and uncivilized - indeed that they are half-devil and half-man".[11]
The Ottomans also felt closer to the Protestants than to the Catholics. At one point, a letter was sent from Suleiman the Magnificent to the "Lutherans" in Flanders, claiming that he felt close to them, "since they did not worship idols, believed in one God and fought against the Pope and Emperor".[12][13]
This notion of religious similarities was again taken up in epistolary exchanges between Elizabeth I of England and Sultan Murad III.[14] In one correspondence, Murad entertained the notion that Islam and Protestantism had "much more in common than either did with Roman Catholicism, as both rejected the worship of idols", and argued for an alliance between England and the Ottoman Empire.[15]
http://en.wikipedia.org/wiki/Islam_and_Protestantism
Topic: Islamic influences on xianity