This article explores how Christian theology has historically contributed to the modern ideology of Islamophobia. After arguing that contemporary popular and political Islamophobia has its sources in replacement theology, theological supersessionism, anti-Judaism, antisemitism, Christian-Islamic polemics, Orientalism, and modern racism, it seeks to reorient Catholic theology by undoing and unsaying this discursive and political harm. Constructively, the relatively novel genealogy of Islamophobia this article tentatively traces is based on three discursive moves: linking (1) replacement theology/supersessionism with medieval anti-Islamic theology, (2) the latter to Orientalism, and (3) the previous two to Islamophobia. These three discursive moves are possible because they were and remain sustained by supremacist theologies begotten by replacement theology/supersessionism. The article draws from theories of ideology and social imaginaries to recognize that the words, symbols, narratives, and metaphors that constituted a Christian theology of Islam since the seventh-century emergence of the Islamic tradition cannot be subverted merely by forgetting or ignoring them; they cannot be unlearned merely by learning “positive views” of the Islamic religious traditions (from Muslims, scholars, or both); they cannot be undone through a religion-blind, apolitical theology of religions that rejects nothing that is true and holy in religions; finally, they cannot be dismantled even by a Catholic theology of Islam that cherishes specific beliefs and practices in common with Muslims. It concludes by beginning to construct a Catholic theology of interreligious praxis intended to dismantle and disrupt Islamophobia today. This praxis-oriented theology is grounded in a Christian conception of restorative justice and the Catholic sacrament of reconciliation. At the core of this proposal is the assertion that theologies of the past remain the politics of the present. If Catholic theology has shaped the sociopolitical ideology and structure of Islamophobia today, then an anti-Islamophobic Catholic theology must be political; otherwise, it will remain ineffective in undoing the political harm it has produced.

本文探讨了基督教神学如何在历史上对现代伊斯兰恐惧症意识形态做出贡献。在论证了当代流行的和政治的伊斯兰恐惧症的根源在于替代神学、神学上的超验主义、反犹太主义、反犹太主义、基督教-伊斯兰论战、东方主义和现代种族主义之后，它试图通过消除和消除这种话语和政治伤害来重新定位天主教神学. 建设性地，本文试探性地追溯的相对新颖的伊斯兰恐惧症谱系基于三个论述动作：将 (1) 替代神学/迷信主义与中世纪反伊斯兰神学联系起来，(2) 后者与东方主义，以及 (3) 前两者与伊斯兰恐惧症。这三个话语运动是可能的，因为它们曾经并且仍然受到替代神学/超级主义所产生的至上主义神学的支持。本文从意识形态和社会想象的理论中汲取知识，认识到自七世纪伊斯兰传统出现以来构成伊斯兰教基督教神学的词语、符号、叙述和隐喻不能仅仅通过忘记或忽视它们而被颠覆；他们不能仅仅通过学习对伊斯兰宗教传统的“积极观点”（来自穆斯林、学者或两者）而被遗忘；它们无法通过一种宗教盲目的、非政治的宗教神学来消除，这种神学拒绝任何宗教中真实和神圣的东西；最后，即使是珍视与穆斯林共同的特定信仰和实践的天主教伊斯兰教神学也无法将它们拆除。最后，它开始构建一种旨在消除和破坏当今伊斯兰恐惧症的宗教间实践的天主教神学。这种以实践为导向的神学基于基督教的恢复性正义观念和天主教的和解圣礼。这个提议的核心是断言过去的神学仍然是现在的政治。如果天主教神学塑造了当今仇视伊斯兰教的社会政治意识形态和结构，那么反仇视伊斯兰教的天主教神学必须是政治的；否则，它在消除它所产生的政治伤害方面将仍然无效。最后，它开始构建一种旨在消除和破坏当今伊斯兰恐惧症的宗教间实践的天主教神学。这种以实践为导向的神学基于基督教的恢复性正义观念和天主教的和解圣礼。这个提议的核心是断言过去的神学仍然是现在的政治。如果天主教神学塑造了当今仇视伊斯兰教的社会政治意识形态和结构，那么反仇视伊斯兰教的天主教神学必须是政治的；否则，它在消除它所产生的政治伤害方面将仍然无效。最后，它开始构建一种旨在消除和破坏当今伊斯兰恐惧症的宗教间实践的天主教神学。这种以实践为导向的神学基于基督教的恢复性正义观念和天主教的和解圣礼。这个提议的核心是断言过去的神学仍然是现在的政治。如果天主教神学塑造了当今仇视伊斯兰教的社会政治意识形态和结构，那么反仇视伊斯兰教的天主教神学必须是政治的；否则，它在消除它所产生的政治伤害方面将仍然无效。这个提议的核心是断言过去的神学仍然是现在的政治。如果天主教神学塑造了当今仇视伊斯兰教的社会政治意识形态和结构，那么反仇视伊斯兰教的天主教神学必须是政治的；否则，它在消除它所产生的政治伤害方面将仍然无效。这个提议的核心是断言过去的神学仍然是现在的政治。如果天主教神学塑造了当今仇视伊斯兰教的社会政治意识形态和结构，那么反仇视伊斯兰教的天主教神学必须是政治的；否则，它在消除它所产生的政治伤害方面将仍然无效。