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This book presents how ancient Christianity must be understood from the viewpoint of the history of religions in late antiquity. The continuation of biblical prophecy runs like a thread from Jesus through Mani to Muhammad. And yet this thread, arguably the single most important characteristic of the Abrahamic movement, often remains outside the mainstream, hidden, as it were, since it generates heresy. The figures of the Gnostic, the Holy man, and the mystic are all sequels of the Israelite prophet. They reflect a mode of religiosity that is characterized by high intensity. It is centripetal and activist by nature and emphasizes sectarianism and polemics, esoteric knowledge, or gnosis and charisma. The other mode of religiosity, obviously much more common than the first one, is centrifugal and irenic. It favours an ecumenical attitude, contents itself with a widely shared faith, or pistis, and reflects, in Weberian parlance, the routinisation of the new religious movement. This is the mode of priests and bishops, rather than that of martyrs and holy men. These two main modes of religion, high versus low intensity, exist simultaneously, and cross the boundaries of religious communities. They offer a tool permitting us to follow the transformations of religion in late antiquity in general, and in ancient Christianity in particular, without becoming prisoners of the traditional categories of Patristic literature. Through the dialectical relationship between these two modes of religiosity, one can follow the complex transformations of ancient Christianity in its broad religious context.
When the 13th-century Coptic official al-Makīn Ibn al-ʿAmīd was thrown into prison by Sultan Baybars, he set out to compile a summary of Biblical, Graeco-Roman, and Islamic history for his own consolation. His work, which drew from a vast array of sources, enjoyed enduring success among various readerships: Oriental Christians, in Arabic-speaking communities but also in Ethiopia; Mamluk historians, including Ibn Ḫaldūn and al-Maqrīzī; and early modern Europe. A major instance of Christian-Muslim interaction in the pre-modern era, Ibn al-ʿAmīd’s chronography is still unpublished in its pre-Islamic part. This volume edits, analyzes, and translates the section from Adam to the Achaemenids.
In 385 AH/AD 995 the Qāḍī ‘Abd al-Jabbār, well known for his Mu‘tazilī theological writings, wrote the Confirmation of the Proofs of Prophecy, a work that includes a creative polemic against Christianity. ‘Abd al-Jabbār reinterprets the Bible, Church history (especially the lives of Paul and Constantine) and Christian practice to argue that Christians changed the Islamic religion of Jesus. The present work begins with an examination of the controversial theory that this polemic was borrowed from an unkown Judaeo-Christian group. The author argues that ‘Abd al-Jabbār's polemic is better understood as a response to his particular milieu and the on-going inter-religious debates of the medieval Islamic world. By examining the life and thought of ‘Abd al-Jabbār, along with the Islamic, Christian and Jewish antecedants to his polemic, the author uncovers the intimate relationship between sectarian controversy and the development of an Islamic doctrine on Christianity.
With over 10,000 entries, this bibliography is the most comprehensive guide to published writing in the tradition of Leo Strauss, who lived from 1899 to 1973 and was one of the most influential political philosophers of the twentieth century. John A. Murley provides Strauss's own complete bibliography and identifies the work of hundreds of Strauss's students, and their students' students. Leo Strauss and His Legacy charts the path of influence of a beloved teacher and mentor, a deep and lasting heritage that permeates the classrooms of the twenty-first century. Each new generation of students of political philosophy will find this bibliography an indispensable resource.
The studies reprinted in this volume have been divided into two categories. In the first part have been reprinted essays dealing with various topics in the history of religion in antiquity. The second part includes seminal studies published by Pines on aspects of Jewish Christianity.
Christian-Muslim Relations, a Bibliographical History 2 (CMR2) is the second part of a general history of relations between the faiths. Covering the period from 900 to 1050, it comprises a series of introductory essays, together with the main body of more than one hundred detailed entries on all the works by Christians and Muslims about and against one another that are known from this period. These entries provide biographical details of the authors where known, descriptions and assessments of the works themselves, and complete accounts of manuscripts, editions, translations and studies. The result of collaboration between leading scholars in the field, CMR2 is an indispensable basis for research in all elements of the history of Christian-Muslim relations.