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This Reader brings together nearly 80 extracts from major works by Christians and Muslims that reflect their reciprocal knowledge and attitudes. It spans the period from the early 7th century, when Islam originated, to 1500. The general introduction provides a historical and geographical summary of Christian-Muslim encounters in the period and a short account of the religious, intellectual and social circumstances in which encounters took place and works were written. Topics from the Christian perspective include: condemnations of the Qur'an as a fake and Muhammad as a fraud, depictions of Islam as a sign of the final judgement, and proofs that it was a Christian heresy. On the Muslim side they include: demonstrations of the Bible as corrupt, proofs that Christian doctrines were illogical, comments on the inferior status of Christians, and accounts of Christian and Muslim scholars in collaboration together. Each of the six parts contains the following pedagogical features: -A short introduction -An introduction to each passage and author -Notes explaining terms that readers might not have previously encountered
"This Reader brings together nearly 80 extracts from the major works left by Christians and Muslims that reflect their reciprocal knowledge and attitudes. It spans the period from the early 7th century, when Islam originated, to 1500. The general introduction provides a historical and geographical summary of Christian-Muslim encounters in the period and a short account of the religious, intellectual and social circumstances in which encounters took place and works were written. Nearly all the translations are new, and a map is provided. Each of the six parts contains the following pedagogical features: -A short introduction -An introduction to each passage and author -Notes explaining terms that readers might not have previously encountered On the Christian side topics include: condemnations of the Qur'an as a fake and Mu?ammad as a fraud, depictions of Islam as a sign of the final judgement, and proofs that it was a Christian heresy. On the Muslim side they include: demonstrations of the Bible as corrupt, proofs that Christian doctrines were illogical, comments on the inferior status of Christians, and accounts of Christian and Muslim scholars in collaboration together."--
Examining contemporary secular culture and the New Testament, this study explores the contradictions of the concept of human perfection.
A path-breaking, non-reductive attempt to explore the revelatory potential in all religions by showing how cultural conditioning impacts religious expression.
Crusades covers the seven hundred years from the First Crusade (1095-1102) to the fall of Malta (1798) and draws together scholars working on theatres of war, their home fronts and settlements from the Baltic to Africa and from Spain to the Near East and on theology, law, literature, art, numismatics and economic, social, political and military history. Routledge publishes this journal for The Society for the Study of the Crusades and the Latin East. Particular attention is given to the publication of historical sources - narrative, homiletic and documentary - but studies and interpretative essays are welcomed too. Crusades also incorporates the Society's Bulletin. The editors are Professor Jonathan Phillips, Royal Holloway, University of London, UK; Iris Shagrir, The Open University of Israel; Professor Benjamin Z. Kedar, Hebrew University of Jerusalem, Israel; and Nikolaos G. Chrissis, Democritus University of Thrace, Greece.
This is an open access title available under the terms of a CC BY-NC-ND 4.0 International licence. It is free to read on Oxford Academic and offered as a free PDF download from OUP and selected open access locations. Languages are central to the creation and expression of identities and cultures, as well as to life itself, yet the linguistic variegation of the later-Roman and post-imperial period in the Roman west is remarkably understudied. A deeper understanding of this important issue is crucial to any reconstruction of the broader story of linguistic continuity and change in Europe and the Mediterranean, as well as to the history of the communities who wrote, read, and spoke Latin and other languages. Languages and Communities in the Late-Roman and Post-Imperial Western Provinces offers the first comprehensive modern study of the main developments, key features and debates of the later-Roman and post-imperial linguistic environment, focusing on the Iberian Peninsula, North Africa, Gaul, the Germanies, Britain and Ireland. The chapters collected in this volume help us to understand better the embeddedness, or not, of Latin, at different social levels and across provinces, to consider (socio)linguistic variegation, bi-/multi-lingualism, and attitudes towards languages, and to confront the complex role of language in the communities, identities, and cultures of the later- and post-imperial Roman western world. This volume will be accompanied by two further volumes from the European Research Council-funded LatinNow project: Social Factors in the Latinization of the Roman West and Latinization, Local Languages, and Literacies in the Roman West.
This volume provides a collection of chapters by a multidisciplinary collection of experts on the linguistic variegation of the later-Roman and post-imperial period in the Roman west. It offers the first comprehensive modern study of the main developments, key features, and debates of the later-Roman and post-imperial linguistic environment.
Text and Textuality in Early Medieval Iberia is a study of the functions and conceptions of writing and reading, documentation and archives, and the role of literate authorities in the Christian kingdoms of the northern Iberian Peninsula between the Muslim conquest of 711 and the fall of the Islamic caliphate at Córdoba in 1031. Based on the first complete survey of the over 4,000 surviving Latin charters from the period, it is an essay in the archaeology and biography of text: part one concerns materiality, tracing the lifecycle of charters from initiation and composition to preservation and reuse, while part two addresses connectivity, delineating a network of texts through painstaking identification of more than 2,000 citations of other charters, secular and canon law, the Bible, liturgy, and monastic rules. Few may have been able to read or write, yet the extent of textuality was broad and deep, in the authority conferred upon text and the arrangements made to use it. Via charter and scribe, society and social arrangements came increasingly to be influenced by norms originating from a network of texts. By profiling the intersection and interaction of text with society and culture, Graham Barrett reconstructs textuality, how the authority of the written and the structures to access it framed and constrained actions and cultural norms, and proposes a new model of early medieval reading. As they cited other texts, charters circulated fragments of those texts; we must rethink the relationship of sources and audiences to reflect fragmentary transmission, in a textuality of imperfect knowledge.
Human ingenuity has created three great canals in different locations on our planet. Each of these transformed the country and the world in its own way and time. The oldest canal to be constructed was the Grand Canal, an important Chinese waterway, connecting Suzhou and Beijing, a distance of 1,104 miles (1,776 km). This is the longest artificial canal in the world and is a UNESCO World Heritage Site. Not as well known as the other great canals, this important waterway enabled merchants to bring grain and other goods over this long distance so that merchants could transport goods throughout the kingdom. The Grand Canal was first constructed by Fuchai, King of the State of Wu, whose capital is in present-day Suzhou, in 486 BCE. Over the centuries, the Grand Canal was expanded and rebuilt and is still in use in China. The second oldest canal was constructed in ancient Egypt when the waterways of the Nile River were expanded to ease shipping goods throughout the country. Much later, modern engineers reconstructed the Suez Canal, an effort that required much ingenuity and effort to bring this project to fruition. This waterway, at 120.1 miles, was opened in 1869, transforming modern shipping of goods by reducing the journey by between Britain and India by 4,500 miles. Up to this time, ships had to travel around Africa's Cape of Good Hope or past the tip of South America (Magellan or Drake Passages) to reach the other side of the world. Both of these points are dangerous with many ships lost at sea. The Suez Canal completely bypassed this difficulty. However, the territorial disputes and enmities between the Egyptians and Israelis soon saw conflict across these placid waters. In each of the major wars fought between these two countries, the passage of mercantile ships through the Suez Canal became dangerous. Once peace was established between Egypt and Israel, maritime traffic resumed and the world benefited from that peace. Today, there is peace between these two countries, and I recount the instances when I sailed on the Suez Canal. The last canal to be built was in Panama, making travel between the Atlantic and Pacific oceans possible. French engineers tried to construct this canal but failed for various reasons. The United States then took over the project and in vast effort, saw the project to completion. Two years of preparatory effort was necessary to construct infrastructure for the thousands of workers who would toil in the earthworks being moved to create the Panama Canal. A notable effort was addressing the lethal malaria, yellow fever, and other tropical diseases endemic in this country. In the end, yellow fever was completely eradicated from Panama, though malaria cases, though low, continue to be present. The Panama Canal is 50 miles in length and opened on 15 August 1914. Today, thousands of ships, carrying passengers and goods, travel through this, and the other canals, thereby transforming our world.
Examines the impact of the Gulen movement on the contemporary Muslim world.