Medieval Christians saw Islam as salvation by faith without works

Evidence

Only a reader who was already well-informed would have been able to pick out the statements that were true. There was not even much interest. There was practically no systematic comparison of the interior life of the two religions. What interest did exist was genuine, but it was very limited. Christendom was relatively indifferent to what did not touch immediate Christian interests. This is not to say that there was no perception at all of the realities of Islamic spiritual practices; but these had little significance except as a contrast or a foil to the ways of Christians. Islam was always a reflection, often a muddied reflection, of what was familiar at home. In the consciousness of mediaeval writers, it was never inherently attractive or by its nature edifying. Even when Muslims were seen to obey the divine law in morals, it was usual to interpret Islam as a falling short of being Christian. — Norman Daniel, Islam and the West, 1280 (#contradicts, via linked claim)

The salvation of Muslims by faith alone was known to be a matter of repeating the shahadah, there 1s no God but God and Muhammad His messenger; it was also known that there was an Islamic belief that Muhammad’s people would be saved by his intercession for them at the Last Day. — Norman Daniel, Islam and the West, 885 (#complicates, via linked claim)

Yet when he describes the contents of the Koran, in the following chapters of his tract, he emphasizes the common points between Christian and Muslim doctrine. He is particularly interested in the Koran’s praise of Christ and the Virgin Mary; much more frequent, he says, than any praise of Machometus. This shows, he says, that Saracens in their hearts believe in the goodness of Jesus Christ, his doctrine and his Gospels, his Virgin mother, and that they are “close to the way of salvation.” The author goes on to describe what he sees as the main errors in their doctrine: the belief in carnal delights in heaven and the failure to believe in the Trinity, the Incarnation, and the divinity of Christ. Yet bringing the Saracens to the truth should not prove difficult: “By virtue of the simple word of God, without philosophical arguments or military weapons, they ask for baptism of Christ and cross over into the God’s sheep pen. This was said and written by one who through God has already baptized a good thousand. Amen.” … The anonymous author claims that converting Saracens to Christianity is easy and that he himself has baptized “a good thousand.” — John V. Tolan, Saracens, 1069 (#qualifies, via linked claim)

Categorization

• corroborated: 2 independent passages support this claim
• XREF: connects to: Some medieval Christians saw Muslims as near-conversion-ready believers close to salvation — John V. Tolan, Saracens, 1069; Medieval Christians viewed Islam only as a negative foil to Christianity — Norman Daniel, Islam and the West, 1280; Medieval Christians understood Islam only as a distorted copy of Christianity (+6 more)

Related

• Some medieval Christians saw Muslims as near-conversion-ready believers close to salvation (similarity 0.88)
• Medieval Christians understood Islam only as a distorted copy of Christianity (similarity 0.87)
• Medieval Christian praise of Muslims often promoted conversion theory. (similarity 0.86)
• Medieval Christians understood Muslim salvation hinged on the shahadah and Muhammad’s intercession (similarity 0.85)
• Medieval Christian distaste, not ignorance, distorted portrayals of Islam (similarity 0.85)
• Medieval Christians viewed Islam only as a negative foil to Christianity (similarity 0.85)
• Medieval Christians interpreted Muslim ritual through Christian sacramental categories (similarity 0.84)
• Theory outweighed direct observation in medieval European writing about Islam (similarity 0.83)
• Mediaeval Christians knew Islam only as a foil to Christianity (similarity 0.83)
• Physical contact with Muslims forced medieval authors toward greater accuracy (similarity 0.83)
• Medieval educated opinion did not regard Muslims as idolaters (similarity 0.83)
• Medieval Christians doubted Islam’s truth yet marveled at its success (similarity 0.82)
• Medieval Christian writers argued Islam was nearly convertible by preaching, not war (similarity 0.82)
• Medieval polemicists defined Islam as salvation through faith without works (similarity 0.82)
• Medieval Christians understood Islam through preexisting biblical categories rather than direct encounter (similarity 0.82)

Broader Connections

• Medieval Christians viewed Islam only as a negative foil to Christianity #contradicts (0.80) — Norman Daniel, Islam and the West, 1280
• Medieval Christians understood Muslim salvation hinged on the shahadah and Muhammad’s intercession #complicates (0.80) — Norman Daniel, Islam and the West, 885
• Some medieval Christians saw Muslims as near-conversion-ready believers close to salvation #qualifies (0.78) — John V. Tolan, Saracens, 1069
• Medieval Christians understood Islam only as a distorted copy of Christianity #contradicts (0.75)
• Medieval Christians understood Islam through preexisting biblical categories rather than direct encounter #expands (0.75) — John V. Tolan, Saracens, 88
• Medieval Christians framed Islam as an old heresy rather than a new religion #corroborates (0.72) — Robert Irwin, For Lust of Knowing, 48
• Medieval Christians lacked the words ‘Islam’ and ‘Muslim’ entirely #complicates (0.72)
• The medieval Christian image of Islam was self-referential and internally self-correcting #expands (0.70)
• Medieval Christian distaste, not ignorance, distorted portrayals of Islam #complicates (0.70)