ant. If the social affairs in the past would have been left aside, then we can easily say that it exists today a much more convenient intellectual atmosphere than in the past. We are on the side for the constitution of a healthy dialogue environment while living together with Christians in this globalization age, instead of the discussion and approaches that strengthen the "clash of civilizations" thesis.
We think that it is a good deal to accept the idea of dialogue instead of the debates in the process of the EU entrance in the light of the advice of Qur'an "make your struggle with the People of Book fairly, except transgressors" (Ankebut, 46). This new situation could also be interpreted as a new opportunity to make our religion much more known in the EU.
In our time, we should also consider great problems we face with during the application of the Islamic ethics and belief to the social life while studying the impacts of the corruption of the original message of Christianity and its results upon the modern European people theologically and criticizing the result of this development. At this point, Bediüzzaman Said Nursi's advice on a possible alliance with the true Christian pious men and People of Qur'an against the shared enemies which destruct social life such as atheism and materialism becomes more and more significant.
Considering all of the above-mentioned points, we determine our subject for dossier as Christianity in this 93. issue. We plan to analyze this subject in the conceptual framework of "religion, revelation, Christianity, Jesus, Messiah, trinity, church, clergy, reform, people of book, Bible, Qur'an, Israilliyyat, sect, tolerance, dialogue" and seek for answers for the following questions.
What is the main subject of the revelation of Jesus? What kind of divergent points are to be found in Christianity in relation to Islam? How are the Islamic sources dealing with Islam? How does Qur'an see Jesus and Bible? What are the roles of the philosophy and "ego" in the construction of Christianity? What is the true religion of Christianity which also has blessed Europe as remarked by Bediüzzaman? What does the term People of Book mean? How does Qur'an approach to people of book? What are the sociological dimensions of this concept to provide for the inter-religious dialogue and tolerance? What are the common points which may set up the base for the inter-religious tolerance and dialogue? At this point, how should we understand the verse "don't make the Jews and Christians friends for you" (Maide 51)? What kind of a role could many features of a divine religion to be found in Bible such as "belief in God, surrender and gratitude to God, fear from God, love in God, justice, compassion, mercy, opposition against transgression and injustice" play in the reinforcement of the concept of "people of book" and in the possibility of the inter-religious dialogue? How should we understand the conversion of Christianity after a purifying into Islam as mentioned in the works of Bediüzzaman? What is the meaning of the Muslim Christians in the Qur'an? How can we perceive the social and psychological background, the reasons and consequences of the reform movements in religion to be seen especially after the emergence of Protestantism in Christianity? What are the main reasons for the unpopularity of the religious reform movements in Islam? What is the relationship between positivism and the Church? What is the most fitting presentation form of the connection between the Church and modernism?
Davut Aydüz talks about the Inter-religious Dialogue" and analyzes the Islam-Christian dialogue from the point of view of Bediüzzaman Said Nursî. According to the Aydüz, the essence of the universe is love and harshness and peevishness does not bring up anything useful. His article regards the support of every type of democratic developments, respect for the human rights and freedoms, the peaceful coexistence of the members of two religions or of two different sections of society instead of conflict, and the rise of the tolerance and dial