No. 267

Omkāra to Ek Onkāra

No. 267 (2020)

By Pradyumna Shah Singh[1]

  1. Introduction:

I feel delighted to present this paper ‘Omkāra to Ek Onkāra’ on the august occasion of 550th birth anniversary (Prakāśotsava) of Guru Nanak Dev Ji before august assembly of scholars in the Department of Theology, Goethe University, Frankfurt (Germany). At the outset, it is necessary to say that the Om is eternal entity exists for ever even after universal devastation. Onkāra reveals formless (nirākāra) God. Nirākāra means not visible (śūnya) but „No. 267“ weiterlesen

No. 266

Gurū Nānak and his Message to Humanity

No. 266 (2020)

By Paramvir Singh[1]


         The quincentenary of the Prakāsh Purab of Gurū Nānak in 1969 was celebrated at global level which inspired the scholars to delve deep in understanding the life and teachings of the Gurū. The 550th birth anniversary of Gurū Nānak comes this year on 12 November 2019 and the year-long celebrations have already started in November 2018. Observance of Gurpurabs (the days of the Gurūs) is not new to Sikhism. Sikhs celebrated, a „No. 266“ weiterlesen

No. 264

On a Dialectical Theory of Religion
Fundamentals and Applications

No. 264 (2020)

By Edmund Weber

Religion in the proper sense i.e. authentic religion means the original act of existence. This act consists in the holistic dealing[i] of mind[ii] with its dialectical relationship of its two moments: the infinite constitution or abysmal foundation on one side and on the other side the finite construction or formative culture of existence[iii].

Abysmal foundation is mind’s infinite power of transcending all its cultural

„No. 264“ weiterlesen

No. 263

Guru Nanak’s Response to Religious Plurality

No. 263 (2020)

By Dharam Singh

Religious plurality is not a newly emerged phenomenon rather it has been a reality of human social existence ever since recorded human history. The only difference is that it  was  not experienced with the same intensity as it is being experienced in the world today. Also, the human perception of it has changed a lot during the past century or so. In the ancient past people belonging to different religious backgrounds lived in their limited geographical universes. As a result, they did not face the social or theological challenges arising from „No. 263“ weiterlesen

No. 262

Christian Muslim and Byzantine-Muslim religious polemic, interreligious debate, apologetics

A Bibliographical Collectiom

No. 262

By Maria Vaiou

Selected documents


Against Muammad (ca.. 10th or 11th c.), ed./Lat. tr.  PG 104, cols 1447–58.

CMR 2, 577–9.

Agallianos, Theodore (d. bef.  1474)=ed. Ch. G. Patrinelis, Ho Theodoros Agallianos kai hoi anekdotoi logoi autou [=Ὁ Θεόδωρος Ἀγαλλιανὸς ταυτιζόμενος πρὸς τὸν Θεοφάνην Μηδείας καὶ οἱ ἀνέκδοτοι λόγοι του. Μία νέα ἱστορικὴ πηγὴ περὶ τοῦ πατριαρχείου Κων/λεως κατὰ τοὺς πρώτους μετὰ τὴν ἃλωσιν χρόνους] (Athens, 1966). [apologetic logoi of 1463, status of patriarchs in the decade after the conquest of the capital] „No. 262“ weiterlesen

Nr. 261 (2020)

Der Denker, der den Preis seiner Gedanken mit seinem Leben bezahlte:
Suhrawardī al-Maqtūl – Meister der Erleuchtung

Nr. 261 (2020)

Von: Selahattin Akti


Generell lässt sich sagen, dass die islamische Ideengeschichte auf drei Säulen beruht. Diese sind: Kalām (systematische Theologie), Sufismus und die islamische Philosophie. Auch wenn ihre Referenzen, Terminologien und Schlussfolgerungen voneinander abweichen, diskutieren alle drei Disziplinen ähnliche Themen. Die islamische Philosophie etablierte im Laufe der Zeit ihre eigene Tradition, die sich besonders in den intellektuellen

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No. 260 (2020)

The Mad Man and the Old God.

An Essay on Friedrich Nietzsche’s Apocalypse of Human Existence (Revised Version)

No. 260 (2020)

By Edmund Weber

The sun was shining at the marketplace when a mad man was looking with a lamp for God. The astonished people scornfully told him God may be sick or he may be travelling. But the mad man answered:[1]

 Where has he gone? He called, I will tell you” We have killed him, – you and me! We all are his murderers! … God is dead. God remains dead. And we have killed him.

Do we still hear nothing of the noise of the grave-diggers who are burying God?

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No. 259 (2020)

Byzantines churches or monasteries in Constantinople turned into mosques. A few examples.

No. 259 (2020)

By Maria Vaiou

Church of St. Theodore ta Karbounaria[1]  St. Theodore of Tyrone

The Molla Gürani [2]Mosque or Vefa Kilise Mosque or Kilise Camii; Molla or Malta Şemsettin Camii

Vefa Kilise In the background

The west façade from the northwest

„No. 259 (2020)“ weiterlesen

No. 258 (2020)

The nunnery of St. Andrew in Krisei[1] in Istanbul Khodja Muṣṭafā Mosque or Sünbül Efendi Mosque: a photographic, historical and bibliographical context

No. 258 (2020)

By Maria Vaiou


The east end of the church

The building is situated within the Koca Mustafa Paşa Külliyesi in Ali Fakih Mahallesi in the Fatih district. Northwest of the monastery of the Peribleptos The monastery was built by Arcadia (400–44) sister of emperor Theodosius II (d. 450), in honor of St. Andrew, founder of the church of Constantinople; the building was also called also Phodophylion. The monastery was later

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