The Church in the Shadow of the Mosque

Griffith, Sidney H.

doi:10.1515/9781400834020

Cited by 68 publications

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“…Syrian Orthodox Christians in the south Indian state of Kerala, for example, have adopted customs and behaviors from their Hindu neighbors that allow the Christians to flourish as a vital part of Kerala society (Visvanathan, 1993;Gillman and Klimkeit, 1999: 177-84). Historic Christian communities in the Middle East have for centuries adopted lifeways from their Muslim neighbors, making the Christian presence in society accepted as normal (Griffith, 2008;Sharkey, 2017: 3-4). The religious identity of the Christians is never questioned by the neighbors of other faith traditions.…”

Section: Effects Of Hybriditymentioning

confidence: 99%

Hybridity and Christian identity

Jones

2021

Missiology

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A hybrid identity, which results from an amalgamation of different cultures, different religious traditions and ideologies, and different social locations, with each having varying degrees of importance for identity formation, and being more or less well defined, has been a feature of Jewish and Christian life since biblical times. This article explores a variety of processes of hybridization in the formation of Christian identity. It also describes different effects that the condition of hybridity can have on Christian experience. Finally, it raises the question of whether hybridity should not be simply normal but also in some way normative in the religious self-understanding of Christians.

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Section: Effects Of Hybriditymentioning

confidence: 99%

Hybridity and Christian identity

Jones

2021

Missiology

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“…His poems are turgid, humourless, and repetitive' (Segal 1970, p. 79), a com ment more on a western scholar's poor connection with a tradition than a realistic ap praisal of Ephrem's contribution. These outlooks have been challenged more recently, fo instance with the seminal work of Sidney Griffith has opened the world of Arabic speak ing Christianity, for example in The Church in the Shadow of the Mosque (Griffith 2008) cient languages, such as the Classical Ethiopic. The outcome of the Coun left a painful split in the church and significant efforts were made to re Emperor Zeno authorized what became known as the of union,' which avoided criticism of Leo's Tome that had caused diffic andrians, but also rejected on one extreme Nestorianism, which the Egy ans and Syrians had felt was given too much concession at Chalcedon, a his monophysite teaching on the other, but also avoided the 'two natu the Alexandrians opposed strongly (Grillmeier 1987, pp.…”

Section: Commemoration Of the Glorious Past Apostolic Identity And An...mentioning

confidence: 99%

Section: Commemoration Of the Glorious Past Apostolic Identity And An...mentioning

confidence: 99%

Discipleship in Oriental Orthodox and Evangelical Communities

Lee

2021

Religions

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In many countries with a strong Orthodox Christian presence there are tensions between Evangelicals and Orthodox Christians. These tensions are rooted in many theological, ecclesiological, and epistemological differences. In practice, one of the crucial causes of tension comes down to different practical understandings of what a Christian disciple looks like. This paper examines key aspects of discipleship as expressed in revival movements in Orthodox Churches Egypt, India and Ethiopia which are connected to the challenges presented by the huge expansion of Evangelical Protestant mission from the nineteenth century. Key aspects will be evaluated in comparison with aspects that are understood to characterize disciples in Evangelical expressions, including: differing understandings of the sacraments and their place in the life of a disciple; ways in which different traditions engage with the Bible and related literary works; contrasting outlooks on discipleship as an individual and a community way of life; and differing understanding of spiritual disciplines.

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“…They integrated into it to such an extent that they decided to rearticulate their theological discourses not just in new language (Arabic), but also vis-à-vis arguing strategies and rules of reasoning that are derived from the same cognitive resources, which inspired the Muslims to initiate their own elaborations (Kalām) on their faith and life. 103 Scholars today tend to offer two conjectures on who influenced the birth of Kalām before the other and inspired the other to develop a similar intellectual affair: did the Muslims inspire the Christians to develop Kalām, or is it the case that the Muslims developed Kalām inspired by Christian discussions over faith? Some scholars do tend to believe that the Christians' Christological controversies led Muslims to learn argumentation techniques from the dilemmatic dialogues that were characteristic of the Greco-Syriac milieu of the Christian centers of learning, which witnessed these controversies.…”

Section: Christian Kalāmmentioning

confidence: 99%

Creatio ex Philosophia: Kalām as Cultural Evolution and Identity‐Formation Means in the Early Abbasid Era

Awad

2019

The Muslim World

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D uring the 8 th -10 th centuries in the Middle East, an era of Arabic translation movement was ushered in in the capital of the Abbasid rule, Baghdad. Many books from the ancient textual heritage that were known and extant at that age were translated into Arabic from Persian, Greek, Syriac and Sanskrit, making accessible to the Arabic-speaking public of the Abbasid Caliphate an immeasurable source of knowledge and intellectual creativity. This movement is conventionally associated with the rule of the Caliph al-Māʾmūn (r. 813-833). Yet, serious scholarship traces the story of translation movement in Muslim history back to the caliphs, al-Manṣūr (r. 754-775) and his son al-Mahdī (r. 775-785). 2 The Graeco-Arabic, but also the Persian-Arabic, translation activities were initiated by al-Manṣūr and al-Mahdī and culminated during al-Māʾmūn's rule, and on the shoulders of these caliphs fell the responsibility of legitimizing and solidifying the Abbasid dynasty's inheritance of Islamic rule from the Umayyads' era. These caliphs were occupied with implementing all the policies imaginable to unify the diverse factions in their empire under one cultural, intellectual ideology of their own creation. This was their strategy to spread all over their caliphate's territories a sustainable state of political stability. 3 This broader context makes the translation movement not just an astounding phenomenon, but 4 Ibid., p. 2. This is why some scholars have classically considered it an example of a renaissance-like movement in the history of Islam. See on this, for example, Joel L. Kraemer, Humanism in the Renaissance of Islam: The

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The Church in the Shadow of the Mosque

Cited by 68 publications

References 0 publications

Hybridity and Christian identity

Hybridity and Christian identity

Discipleship in Oriental Orthodox and Evangelical Communities

Creatio ex Philosophia: Kalām as Cultural Evolution and Identity‐Formation Means in the Early Abbasid Era

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