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"This article/research that I translated from Hasan Hanefi examines, in terms of Spanish philosopher Miguel de Unamuno, the ancient Christianity throughout the history. While Hasan Hanefi, here, researched Christianity beliefs in the presence of Ancient Christians, on the one hand, he criticizes of it, on the other hand, from own viewpoint, aims for explanation of it. Hasan Hanefi, also here, compares the Christianity beliefs established by the institution of papacy with philosophies of his age in which includes schools like communism, socialism and existentialism. According to what Hasan Hanef said, Unamuno follow such a conclusion: the contemporary Christianity has lost that noble ore and effect arising from jesus son of mary, who is prominent with/stamped with the life, the dynamism and regeneration and the spritual ressurrection; whether individually or socially, it has become such a thing that loses it's effect and power on spirits. We also may said: Our author Hasan Hanefi, in terms of essence and nature of Christianity, make comparisons between the philosophies and trends of his age and philosophies that will come later and have an impact on humanity, especially on Europeans… After all this, definitely, he concludes such a result: Some philosophies is closer to, in it's essence and nature, the Christianity religion and the message of jesus, than the Christianity religion institutionalized throughout the history! and he maintains his explanations: that Christianity religion has lost, especially throughout scholastic ages, it's nature and divine character and, no matter where and when one lives, except a blind devotion, has become a mechanic belief ineffective on human sprit!."

Abstract:The present article explores the motives behind the so-called 'appropriation' of Aristotelian logic by the Syriac-speaking community in the Near East from the sixth to the ninth centuries. While it is often assumed that the Syrians adopted Greek logic for religious, and polemical, ends, we aim to show rather that the underlying reasons given for the study of logic and its propagation through educational institutions were much the same among Syriac as they were for Greek practitioners of philosophy in Late Antiquity. There was a marked continuity between the late ancient Greek centres of learning and the Syriac monasteries. Syriac theologians rarely, if ever, sought to use Aristotle as a crutch in sectarian religious debates. There are implications for our understanding of how and why the Arabic renaissance in logic came about.

At a time when some informed Muslims believe Islam to be "set on a collision course with the West" and some Christians warn of a "perhaps irrational but surely historical reaction of an ancient rival against our Judeo-Christian heritage," it may be helpful to ask what both traditions teach about current issues of joint concern. One of the most urgent of these issues is the question of forcible humanitarian intervention. Setting aside broader questions of interpretation, such as the extent to which Islam can be identified with political radicalism and Christianity with Western political interests, this essay compares Muslim and Christian teachings on this issue. Both traditions have had to confront questions of political violence, suffering, and war since at least the time of the conversion of Constantine in one case (1,600 years ago) and the founding of the first Islamic state at Medina in the other (1,300 years ago). The central argument in this essay is that there is a surprising measure of agreement between the two traditions on the question of forcible humanitarian intervention, enough to provide the basis for a shared doctrine.

The ancient Indian concept of "the eternal nature of things" (sanātana dharma) is a convenient meeting ground for all religions. It is a mistake to describe it as tantamount to Hinduism. Christianity and Hinduism may enter into a meaningful dialogue within its framework. Since for both of them the self‑sacrifice of God is a pivotal idea around which they build their theology. Basic difference between them lays in the fact that the Vedic sacrifice is a creative one, out of which time and space emerged and the Christian sacrifice is a redemptive one that took place within created time and space. Thus the basic question is whether these two concepts of sacrifice are homologous. In the present essay, we try to outline this extremely tantalizing problem.

I apply Gadamer's view of historicity to undergo a theological understanding of the historical significance of ancient migration in Psalms, which narrates Israelites' history, including creation, the patriarchs, Egyptian bondage, Sinai, the wilderness, conquest, life in the land, and the exile and return. Gadamer's concept of history composed of universal history, the concept of power, and the concept of Spirit are applied to explain the historical significance of Psalms. In terms of Christianity, which appears to be the centerpiece of the historical view of the Western tradition, human history moves towards unity and freedom under the supreme sovereignty of the Spirit, Who makes history. As compared to today's global issue of immigration, based on this historical understanding, we can get a better understanding of the migratory trend of our contemporary world.

This paper traces the complex relationship between classical literature and Christian doctrine in the first four centuries. In the earliest period of Christianity, we can identify two attitudes of Christians towards Greek literature: the hostile attitude shown by Tatian, Theophilus, and Tertullian, and the openness to Greek culture and philosophy demonstrated by Justin the Martyr, Athenagoras of Athens, and Minucius Felix. A notable change happened in the Alexandrian milieu when Clement of Alexandria and Origen started considering Greek classics the embodiment of an authentic Christian spirit. In keeping with Origen, Basil of Caesarea realized a good synthesis between Greek thought and Christian faith. Noting germs of divine revelation in ancient Greek thought, Christian authors took the tools of Greco-Roman criticism and ancient philosophy to develop their doctrine.

Abstract
François Rabelais's (1483-1553) Tiers Livre (1546) constitutes a turning point in the five books of Gargantua and Pantagruel, as war finally ends and peace reigns over the Utopian kingdom. Peace brings with it the question of whether Panurge, one of Rabelais's main characters, should marry. Pantagruel, the prince of Utopia, calls a banquet of experts, each representing a strand of Western civilization, to decide this question. The arrangement of this banquet where each expert speaks in turn and at length, uninterrupted by the others, allows Rabelais to portray the arrayed opinions perspectivally or independently. Rondibilis, a medical expert who speaks at the banquet, presents a Platonism that focuses on 'natural consequences' and that appears less adulterated by Christianity and later forms of philosophy than the Neoplatonism of most of Rabelais's contemporaries. Rondibilis's advice of resignation to nature is reflected as well in the political rule of prince Pantagruel.