Résumé :

La relation entre Islam et chrétienté n'était pas souvent caractérisée par un choc militaire, comme le laissent souvent croire les lectures superficielles de l'histoire. Au contraire, ces deux cultures se sont partagées, à une période donnée, la mission de construire une humanité commune. Cette période fut celle de l'Espagne médiévale qui vit émerger, vers la fin du treizième siècle, une personnalité remarquable ayant largement contribué au rapprochement des deux cultures : Raymond Lulle, un érudit franciscain dont l'œuvre pourrait servir de modèle en ces temps troubles où un dialogue entre civilisations est inévitable.

Mots Clés : Lulle, Dialogue, Islam-chrétienté, Orient-Occident, Espagne, Maghreb.

Abstract :

The relation between Islam and Christendom was not often characterized by a military shock, as often seems after a surface/simple readings of their history. On the contrary, these two cultures were divided, at a given period, the mission of building a common humanity. This period was the medieval Spain which saw emerging, towards the end of the thirteenth century, a remarkable personality having largely contributed to dialogue between the two cultures : Raymond Lulle, a franciscain, scholar, whose work could be used as model, in these turbid times when a dialogue between civilization is inevitable.

Keywords : Lull, Dialogue, Islam-chritianity, Middle East, Spain, Maghreb.

Extended Abstract :

The relation between Islam and Christendom was not conflictive as it appears by a simple or surface approach of heir history. But it characterized by a reciprocal contribution for a human and a universal values.

My contribution here, is an attempt at renewal of the approach of the Islam and the Christian Occident relationship, and this through the discovery of the commun ideas, knowledge, and shared beliefs and profits. Raymond Lull (1232-1315), a Spanish monk, philosopher and mystic, He was the first be pled for such an initiative of dialogue with the Muslims, by regarding Islam as revealed religion, just like the Judaism and Christianity. This is why its personal experiment should be interesting to study. Raymond Lull, thanks to his character, could go towards the Muslims of the Maghreb without any fear or hesitation, it's arms was the strong will to discuss, and desire for dialogue. He had a strong knowledge of Arabic language. In his age he was probably the better ho know Islam in the Latin world. In spite of his preaching to the Christian faith, He was very conscious of the fundamental problem between Christendom and Islam. Lulle perceived well, that the true arm which one must acquire, is never a sword or a lance, and the true battle is never in the fields or around the fortresses, but, the force of will and the desire to establish a contact with the Other, to study the Other, to assimilate the elements founders of his identity, the characteristics of his personality, and the recognition of his existence. Therefore the fact of learning from the Other and the use of his methods and his techniques were never a weakness, but a virtue and a sign of human and universal success.

This study is based on sources of historical and theological value. The "book of Pagan and three Wise men"(Liber de Gentili et Tribus Sapientibus), in his french translation, represents a reel source of knowledge about Islam, Christianity and the Judaism in Spain at the end of the 13° century. I used an analytical historical approach for Lull's cultural environment, in the Western Mediterranean. And, I also used a comparative approach in order to understand the attitudes and visions of each Muslims and Christians. In another stage, semiotic approach appeared necessary, on a religious account text, rich in rhetoric and poetic. I benefited from my thesis of Master Degree, where I have described the European Christian attitudes towards the Muslims, until the 16° century.

In spite of the differences between people, cultures, and beliefs, and in spite of the differences between the theses and the approaches, the coexistence between the people remains, the principal axis and the fundamental character of all the humans, for all those which chose the principle of engagement towards the values morals of humanity. In an obscure system of dogmas, fanaticism, and indifference (Derrida concept), Lull shared the suffering with the Pagan, and shared also the sufferings of several free thinkers, as well in Occident and Orient. This suffering, which appeared through time and space, Lull tried to endure it by the transgression of the darkness of the system of an intolerance thought.

In our civilization, where the materialism is dominating and the values are incoherent, and in a world where the conflicts reign, wars, confrontations, and hostilities, it is worthy of those which believe in the principles of humanity of facing, all together to transgress all the closed systems of " indifference " and supremacy, and violence. In order to give a chances to the pacific coexistence, in the East and West.

Lull also has open a large gate of dialogue between the Christians and non Christians, and to some extent, the tradition of lull and his prospective thought pushed the Renaissance and Humanism towards a free, humanistic and universal thought, supporting the tolerance and the dialogue. The Spanish Jean of Segovia and the German Nicolas de Cues in the 15° century chose, the dialogue with the Muslims, and this same attitude found its place in the European thought of the 16° century at the celebrate French Orientaliste Guillaume Postel, a pioneer of the Arab studies in Europe and always in favor of the dialogue between peoples, religions and civilizations