Jews and Muslims in Christian Syriac and arabic texts of the ninth century

Griffith, Sidney H.

doi:10.1007/bf01667349

Cited by 46 publications

(7 citation statements)

References 4 publications

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“…It was his historical task to have to defend icons before a ‘composite’ society, and this was not easy, especially when Christians themselves were being intimidated by Jews and Muslims . Abū Qurrah managed to create a tolerant equilibrium necessary to persuade non‐Christians that, even if they could not allow themselves to venerate icons, they could still allow others to do so . His works are an appeal for freedom of expression – a freedom from which every Christian should have benefited, without having to experience ‘Iconophobia’ .…”

Section: Discussionmentioning

confidence: 99%

“…Returning to the passage of patriarch Michael I, Theodore was certainly not a heretic, and he was impressive culturally. He could carry on religious conversations with Muslims and Jews, as well as with Christians of a non‐Chalcedonian orientation . Questions arise when we come to his deposition as bishop of Harran.…”

Section: The Life Of Bishop Abū Qurrahmentioning

confidence: 99%

“…The Jewish objection was more sophisticated than the Muslim; this can be readily observed from the response by Theodore. His work defending the veneration of icons was written specifically for Muslims, but the content seems to address more the Jews . He calls Muslims ‘the new Jews’ and includes heretics under the same name .…”

Section: The Arguments Of Muslims and Jews Against The Use Of Iconsmentioning

confidence: 99%

“…His work defending the veneration of icons was written specifically for Muslims, but the content seems to address more the Jews . He calls Muslims ‘the new Jews’ and includes heretics under the same name . Griffith comments:

Section: The Arguments Of Muslims and Jews Against The Use Of Iconsmentioning

confidence: 99%

“…Griffith comments:

However, while he quite clearly has Muslims in mind, even quoting from the Qur'an, and in the process providing one of the earliest references to one version of the several Islamic traditions against the figural representation of living beings, it is striking that the Jews are his major target. The principal Jewish argument against the use of icons and crucifixes was that, by venerating them, Christians were falling into idolatry. This argument was supported with passages from the Old Testament in which idolatry is condemned; for the Jews icons qualified as idols.…”

Section: The Arguments Of Muslims and Jews Against The Use Of Iconsmentioning

confidence: 99%

See 4 more Smart Citations

A Critical Presentation of the Work of Theodore Abu Qurrah In Defense of Icons

Agachi

2012

The Heythrop Journal

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Section: Discussionmentioning

confidence: 99%

Section: The Life Of Bishop Abū Qurrahmentioning

confidence: 99%

Section: The Arguments Of Muslims and Jews Against The Use Of Iconsmentioning

confidence: 99%

Section: The Arguments Of Muslims and Jews Against The Use Of Iconsmentioning

confidence: 99%

“…Griffith comments:

Section: The Arguments Of Muslims and Jews Against The Use Of Iconsmentioning

confidence: 99%

See 3 more Smart Citations

A Critical Presentation of the Work of Theodore Abu Qurrah In Defense of Icons

Agachi

2012

The Heythrop Journal

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The parable of the Three Rings: a revision of its history

Shagrir

1997

Journal of Medieval History

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The Cambridge History of Christianity

Noble¹,

Smith²

2008

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ticulating that faith and acting it out in ritual and ethics in quite different fashions» 1. «Heresy» indeed usually appears in quotation marks-except in the volume on the years 1815-1914 where one of the editors dispenses with the quotation marks when describing some branches of Catholic Modernism as heretical 2. In most of the volumes, movements branded as heretical receive sympathetic treatment. And the use of «World» reflects another leitmotiv, namely an emphasis on Christianity's global reach and regional diversity. Inevitably the volume on the 20 th century includes two chapters devoted exclusively to Latin America, one to the Caribbean, six to Africa and Asia, and one to Oceania, as well as the six devoted exclusively to Europe and North America. But the volume on the years c.300-600 emphasises the fact that Christianity reached as far east as China and as far south as Ethiopia in that period. Editors were also required to focus on the experiences of the «ordinary Christian» and to consider the social and cultural impact of Christianity as broadly as possible. Another required field was the relationship of Christianity with other faiths or, in more recent times, with secularism and atheism. One major strategic decision by the steering group was to treat Eastern Christianity from the 12 th century to the present day in a separate volume, while the other volumes covering this period would concentrate on Western Christianity and those forms of Christianity stemming from it. Within this general framework editors were free to decide which themes to highlight and which kinds of historian to choose as collaborators. Margaret Mitchell and Frances Young in Origins to Constantine gave more space than the other editors to theology, a major part of the volume being entitled «The Shaping of Christian Theology». Frederick Norris and Augustine Casiday edited Constantine to c.600. They placed special emphasis on the geographical spread of Christianity in that period and on the gradualness of the process by which what became «Christendom» was christianised. Early Medieval Christianity, c.600-c.1100, edited by Julia Smith and Thomas Noble, gave special attention to «Christianity as Lived Experience», including «Birth and Death», «Last Things» and «Gender and the Body». This volume benefited from the fact that Noble, who is based at Notre Dame, the famous Catholic university in Indiana, was able to obtain funding from his university for a conference of his authors, whereas contributors to the other volumes were to a large degree working on their own. Christianity in Western Europe, c.1100-c.1500, edited by Miri Rubin and Walter Simon, highlighted «The Erection of Boundaries», including those between men and women and between heaven and hell, but more especially between Catholic Christianity and those outside, in

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Jews and Muslims in Christian Syriac and arabic texts of the ninth century

Cited by 46 publications

References 4 publications

A Critical Presentation of the Work of Theodore Abu Qurrah In Defense of Icons

A Critical Presentation of the Work of Theodore Abu Qurrah In Defense of Icons

The parable of the Three Rings: a revision of its history

The Cambridge History of Christianity

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