If we wish to gain perspective on the medieval world of reflection we must replace our Eurocentric image with that of a Mediterranean basin, with a great deal of commerce across this interior lake, with that commerce including warfare and hostilities, yet with scholars profiting from the consequent exchange. We must also remind ourselves that if that basin was partitioned into Muslim and Christian sectors, then Christian communities continued to function (and sometimes even thrive) within the Islamic world, and Jews were tolerated in both, often serving as port-parleurs (intermediaries). So while the spirit of this basin could hardly be described as “ecumenical” in current terms, for religious differences seemed always to trump commonalities, the convictions they shared become evident to readers today across the debates which those differences engendered. For Jews, Christians, and Muslims avow the free creation of the universe - that is, all-that-is - by the one God whose action in doing so epitomizes graciousness (see Article 39, creation and conservation ). That is a startling avowal at any time, yet these traditions had to make it in the early medieval period in the face of a picture of the universe and its origins that was seamless and quite intellectually satisfying. So the story of Islamic contributions to medieval philosophical theology will largely recount the ways in ...

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