Christian theology offered no framework for tolerating a newer revelation, forcing silence.

Evidence

Spanish Christians confronted by the rise of Islam reacted in various ways, much along the lines of their Eastern brethren a century earlier. Churchmen begrudgingly accepted their role as dhimmi and chronicled the military and political destinies of their new overlords without commenting on their religious beliefs. Theologically, these writers could explain Islam’s military successes only as punishment for the sins of heretical or morally depraved rulers (Heraclius, Witiza, Rodrigo); they had plenty of models in the Bible and in earlier Christian historiography to guide them. Yet their new role of protected, second-class minority was unprecedented: nothing in the writings of earlier Christians described anything remotely like it. If Islam tolerated Judaism and Christianity as expressions of valid (though superseded) revelation (as Christians in theory tolerated Judaism), there was no place in the Christian scheme of history for a later legitimate revelation. Christians had no solid theological grounds for showing the same tolerance toward their Muslim overlords that they received from them. — John V. Tolan, Saracens, 579 (#corroborates, via linked claim)

Spanish Christians confronted by the rise of Islam reacted in various ways, much along the lines of their Eastern brethren a century earlier. Churchmen begrudgingly accepted their role as dhimmi and chronicled the military and political destinies of their new overlords without commenting on their religious beliefs. Theologically, these writers could explain Islam’s military successes only as punishment for the sins of heretical or morally depraved rulers (Heraclius, Witiza, Rodrigo); they had plenty of models in the Bible and in earlier Christian historiography to guide them. Yet their new role of protected, second-class minority was unprecedented: nothing in the writings of earlier Christians described anything remotely like it. If Islam tolerated Judaism and Christianity as expressions of valid (though superseded) revelation (as Christians in theory tolerated Judaism), there was no place in the Christian scheme of history for a later legitimate revelation. Christians had no solid theological grounds for showing the same tolerance toward their Muslim overlords that they received from them. As a result, these Arabized churchmen, some of whom held important positions in the Umayyad administration, preferred to keep an awkward silence about the religion of their new overlords and benefactors. — John V. Tolan, Saracens, 579 (#corroborates, via linked claim)

There is however no room in Christian theology for lesser revelations; all prophets outside of Christianity are false prophets, devotees of Satan who must be fought. This is confirmed, for Perfectus, by Muhammad’s endorsement of polygamy and promise of beautiful houris in paradise; what could contrast more dramatically with the celibacy of the Christian monk or bishop? — John V. Tolan, Saracens, 507 (#corroborates, via linked claim)

Categorization

• XREF: connects to: Christian theology could not justify tolerance toward Muslims because revelation was closed — John V. Tolan, Saracens, 579; Christian theology structurally rejects the idea of lesser or later revelations. — John V. Tolan, Saracens, 507; Christian theology had no category for a later legitimate revelation, making dhimmi tolerance unreciprocable — John V. Tolan, Saracens, 579 (+4 more)

Broader Connections

• Christian theology could not justify tolerance toward Muslims because revelation was closed #corroborates (1.00) — John V. Tolan, Saracens, 579
• Christian theology structurally rejects the idea of lesser or later revelations. #corroborates (1.00) — John V. Tolan, Saracens, 507
• Christian theology had no category for a later legitimate revelation, making dhimmi tolerance unreciprocable #corroborates (1.00) — John V. Tolan, Saracens, 579
• Medieval Christian polemic offered no common ground that could persuade Muslims. #complicates (0.80) — Norman Daniel, Islam and the West, 448