The Conciliarist Idea of Islam in the Quattrocento—Prelude and Legacy

Round 1

Reviewer 1 Report

Comments and Suggestions for Authors

My comments are attached here. The writer must read and respond to my demands. As I specified below, these demands precondition the publication of the article.

Comments for author File: Comments.pdf

Comments on the Quality of English Language

Please, note that in the sheet attached above, I also referred to awkward language.

Author Response

Dear, 

I thank you in advance for your suggestions.

In relation to point 1 and 2, the analysis on the Cribatio Alkorani and the role played by Cusanus in convincing German prices to organize a war against the Ottomans, I am perfectly aware about both, for this reason I mention in the article: 

This dilemma shows the sincere depth of the Bishop of Brixen, who if then, in the commentary on the Koran, returns to take a less conciliatory posture, adopting an already known and more denigrating narrative;

and I am completely agree with your analysis, moreover, in this article I intend to emphasize the Conciliarist approach to Islam, not the "updated" accusations against the Qur'an and Muhammad. There was a phase in which Cusanus said something innovative for his age, this is the case of the Pace Fidei, but not in the Cribatio, there is a sort of soft schizophrenia in the Bishop of Brixen, but certainly and differently from Segovia, this is also due to the fact that his "canonical" position and rejection of Conciliarism help him in making a "longer hierarchical career in the Church". Anyway, I can report a little about the second main text, as trying to explain why differently from the previous one, the Bishop returned to quite "common" ideas about Islam. 

3. On Torquemada, I am agree too, I need to say something more about him and his position about Islam.

I will correct the typos.

Thanks again.

Reviewer 2 Report

Comments and Suggestions for Authors

There are additions that would improve the article. The mention of the Hussite Compacts can be expanded to show how both they and the writings on Islam weakened the idea of heresy. However, the revival of papalism can be seen as renewing an emphasis on orthodoxy. It is important to note that Pius II was a former conciliarist, who flirted with the idea of converting Mehmed II but ultimately opted to lead a crusade against the Turks. Nicholas of Cusa also moved away from the irenic vision of De pace fidei and toward a crusade. His Cribratio alchorani should be mentioned as less irenic, and he eventually embraced Pius' crusade. The author should look at the recent work of Nathan Ron emphasizing the crusade. The mention of 1648 should be expanded to mention Europe's wars of religion. That would strengthen the legitimate point of the article. 

Comments on the Quality of English Language

The English text has several lapses of vocabulary and style. It should be revised by a native speaker and writer of English.

Author Response

Dear, 

I thank you for your suggestions and I am completely agree with it; I will revise it according to your suggestions even if this article would like to emphasize the role of Conciliarism and truly Conciliarist phases in the mentioned involved actors. I am perfectly aware che Cusanus changed his vision, honestly, I am not sure that he changed, as for Pius II letter to Mehmet, the Pace Fidei seems more a scriptural exercise than a concrete tentative to reach a sort of agreement with Ottomans Muslims. Anyway, thanks for your suggestions.