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A controversial episode in the life of the Prophet Muhammad concerns an incident in which he allegedly mistook words suggested by Satan as divine revelation. Muslims now universally deny that the Satanic verses incident took place. But Muslims did not always hold this view. Shahab Ahmed uses this case to explore how religions establish truth.
This book is a critical study of the interaction between Russian Church and society in the late nineteenth and early twentieth century. At a time of rising nationalist movement throughout Europe, Orthodox patriots advocated for the place of the Church as a unifying force, central to the identity and purpose of the burgeoning, yet increasingly religiously diverse Russian Empire. Their views were articulated in a variety of ways. Bishops such as Metropolitan Antony Khrapovitsky - a founding hierarch of the Russian Orthodox Church outside Russia - and other members of the clergy expressed their vision of Russia through official publications (including ecclesiastical journals), sermons, the organization of pilgrimages and the canonization of saints. On the other hand, religious intellectuals (such as the famous philosopher Vladimir Soloviev and the controversial former-Marxist Sergey Bulgakov) promoted what was often a variant vision of the nation through the publication of books and articles. Even the once persecuted Old Believers, emboldened by a religious toleration edict of 1905, sought to claim a role in national leadership. And many - in particularly famous painter Mikhail Vasnetsov - looked to art and architecture as a way of defining the religious ideals of modern Russia. Whilst other studies exist that draw attention to the voices in the Church typified as "liberal" in the years leading up to the Revolution, this work introduces the reader to a wide range of "conservative" opinion that equally strove for spiritual renewal and the spread of the Gospel. Ultimately neither the "conservative" voices presented here nor those of their better-known "liberal" protagonists were able to prevent the calamity that befell Russia with the Bolshevik revolution in 1917. Grounded in original research conducted in the newly accessible libraries and archives of post-Soviet Russia, this study is intended to reveal the wider relevance of its topic to an ongoing discussion of the relationship between national or ethnic identities on the one hand and the self-understanding of Orthodox Christianity as a universal and transformative Faith on the other.
Introduction : the making of the historical Muḥammad -- The earliest evidence -- Muḥammad the Arabian merchant -- The Beginnings of the corpus -- The letters of 'Urwah ibn al-Zubayr -- The court impulse -- Prophecy and empires of faith -- Muḥammad and Cædmon -- Epilogue : The future of the historical Muḥammad.
From Robert Fagles’s acclaimed translation, An Iliad telescopes Homer’s Trojan War epic into a gripping monologue that captures both the heroism and horror of war. Crafted around the stories of Achilles and Hector, in language that is by turns poetic and conversational, An Iliad brilliantly refreshes this world classic. What emerges is a powerful piece of theatrical storytelling that vividly drives home the timelessness of mankind’s compulsion toward violence.
The oldest Islamic biography of Muhammad, written in the mid-eighth century, relates that the prophet died at Medina in 632, while earlier and more numerous Jewish, Christian, Samaritan, and even Islamic sources indicate that Muhammad survived to lead the conquest of Palestine, beginning in 634-35. Although this discrepancy has been known for several decades, Stephen J. Shoemaker here writes the first systematic study of the various traditions. Using methods and perspectives borrowed from biblical studies, Shoemaker concludes that these reports of Muhammad's leadership during the Palestinian invasion likely preserve an early Islamic tradition that was later revised to meet the needs of a changing Islamic self-identity. Muhammad and his followers appear to have expected the world to end in the immediate future, perhaps even in their own lifetimes, Shoemaker contends. When the eschatological Hour failed to arrive on schedule and continued to be deferred to an ever more distant point, the meaning of Muhammad's message and the faith that he established needed to be fundamentally rethought by his early followers. The larger purpose of The Death of a Prophet exceeds the mere possibility of adjusting the date of Muhammad's death by a few years; far more important to Shoemaker are questions about the manner in which Islamic origins should be studied. The difference in the early sources affords an important opening through which to explore the nature of primitive Islam more broadly. Arguing for greater methodological unity between the study of Christian and Islamic origins, Shoemaker emphasizes the potential value of non-Islamic sources for reconstructing the history of formative Islam.
From the creative minds of the scholarly group behind the groundbreaking Jesus Seminar comes this provocative and eye-opening look at the roots of Christianity that offers a thoughtful reconsideration of the first two centuries of the Jesus movement, transforming our understanding of the religion and its early dissemination. Christianity has endured for more than two millennia and is practiced by billions worldwide today. Yet that longevity has created difficulties for scholars tracing the religion’s roots, distorting much of the historical investigation into the first two centuries of the Jesus movement. But what if Christianity died in the fourth or fifth centuries after it began? How would that change how historians see and understand its first two hundred years? Considering these questions, three Bible scholars from the Westar Institute summarize the work of the Christianity Seminar and its efforts to offer a new way of thinking about Christianity and its roots. Synthesizing the institute’s most recent scholarship—bringing together the many archaeological and textual discoveries over the last twenty years—they have found: There were multiple Jesus movements, not a singular one, before the fourth century There was nothing called Christianity until the third century There was much more flexibility and diversity within Jesus’s movement before it became centralized in Rome, not only regarding the Bible and religious doctrine, but also understandings of gender, sexuality and morality. Exciting and revolutionary, After Jesus Before Christianity provides fresh insights into the real history behind how the Jesus movement became Christianity. After Jesus Before Christianity includes more than a dozen black-and-white images throughout.
More than fifty years ago, Walter Bauer's 'Orthodoxy and Heresy in Earliest Christianity' undercut the traditional views on the making of orthodox Christianity by arguing that in several geographic areas, heresy preceded orthodoxy. Subsequently, the ancient documents discovered at Nag Hammadi proved that early Christianity was tremendously diverse. These influences have given rise to the notion that the various gnostic interpretations are mere alternatives to more traditional interpretations of Jesus and his significance. Using a focused but broad definition of normative Christianity, Hultgren contends that such a tradition originated at the very beginnings of the Christian movements, developed, and came to dominate as the most adequate expression of Jesus' legacy. Normative Christianity - a stream as wide as the New Testament canon - forged a coherence between confession of faith and community ethos that could endure and was the basis for later orthodoxy.
Combining insights from the best published historical and religious studies scholarship, original research, and rich first-person perspective, this highly readable book offers a comprehensive yet concise introduction to the founder and central figure of the Islamic tradition: the prophet Muhammad. Narrating Muhammad's life story, teachings, and daily practices, and assessing how his legacy is received, interpreted, and applied around the world, Michael Muhammad Knight reveals how the prophet has become simultaneously one of the most beloved historical figures in the world and also one of the most contested, challenged, and disparaged. Knight argues that there was never a singular Muslim vision of Muhammad but rather always multiple perspectives. While Muslims defend Muhammad's legacy against Islamophobic polemics, they also challenge each other regarding the proper authorities through which Muhammad's life and message become comprehensible and applicable in our world. Thinking across time and place, Knight argues that Muhammad is always contextual and contemporary.
Muslim women of all ages, economic status, educational backgrounds, sexual orientations, and from different parts of historically Muslim countries suffer the kinds of atrocities that violate common understandings of human rights and are normally denounced as criminal or pathological, yet these actions are sustained because they uphold some religious doctrine or some custom blessed by local traditions. Ironically, while instances of abuse meted out to women and even female children are routine, scholarship about Muslim women in the post 9/11 era has rarely focused attention on them, preferring to speak of women’s agency and resistance. Too few scholars are willing to tell the complicated, and at times harrowing, stories of Muslim women's lives. Women and Islam: Myths, Apologies, and the Limits of Feminist Critique radically rethinks the celebratory discourse constructed around Muslim women’s resistance. It shows instead the limits of such resistance and the restricted agency given women within Islamic societies. The book does not center on a single historical period. Rather, it is organized as a response to five questions that have been central to upholding the 'resistance discourse': What is the impact of the myth of al-Andalus on a feminist critique? What is the feminist utility of Edward Said’s theory of Orientalism? Is Islam compatible with a feminist agenda? To what extent can Islamic institutions, such as the veil, be liberating for women? Will the current Arab uprisings yield significant change for Muslim women? Through examination of these core questions, Bouachrine calls for a shift in the paradigm of discourse about feminism in the Muslim world.