By Najib George Awad
This quantity provides Theodore Abu Qurrah’s apologetic Christian theology in discussion with Islam. It explores the query of no matter if, in his try and express orthodoxy in Arabic to the Muslim reader, Abu Qurrah diverged from creedal, doctrinal Christian theology and compromised its middle content material. A entire research of the theology of Abu Qurrah and its relation to Islamic and pre-Islamic orthodox Melkite concept has now not but been pursued in smooth scholarship. Awad addresses this hole in scholarship through providing an intensive analytic hermeneutics of Abu Qurrah’s apologetic inspiration, with particular realization to his theological proposal at the Trinity and Christology. This learn takes scholarship past makes an attempt at modifying and translating Abu Qurrah’s texts and provides students, scholars, and lay readers within the fields of Arabic Christianity, Byzantine theology, Christian-Muslim dialogues, and historic theology an unheard of clinical research of Abu Qurrah’s theological brain.
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This quantity provides Theodore Abu Qurrah’s apologetic Christian theology in discussion with Islam. It explores the query of no matter if, in his try and exhibit orthodoxy in Arabic to the Muslim reader, Abu Qurrah diverged from creedal, doctrinal Christian theology and compromised its center content material. A accomplished research of the theology of Abu Qurrah and its relation to Islamic and pre-Islamic orthodox Melkite idea has now not but been pursued in smooth scholarship.
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Extra info for Orthodoxy in Arabic Terms. A Study of Theodore Abu Qurrah’s Theology in Its Islamic Context
Brock, “North Mesopotamia in the Late Seventh Century. Book XV of John Bar Penkāyē’s Rῑš Mellē,” Jerusalem Studies in Arabic and Islam, 9 (1987), 51– 75, pp. 58, 66. See also Kaegi, Byzantinum and the Early Islamic Conquest, pp. 216 – 217. As translated in John Lamoreaux, “Early Eastern Christian Responses to Islam,” pp. 14– 15; and also in John V. Tolan, Saracens: Islam in the Medieval European Imagination (New York: Columbia University Press, 2002), p. 43. ”⁷⁵ Also, the Byzantine historiographer Theophylact Simocatta (ca.
I do this by proposing answers to questions such as: What kind of ‘orthodox’ does Abū Qurrah emerge as in his theological career? Is he someone who rejects innovation in the service of confessing the faith of his church, or someone who bravely embarks on innovation because he believes in its value in transmitting faith to others plausibly and understandably? Does Abū Qurrah’s theological legacy suggest a new understanding of ‘orthodoxy’ that indicates an Arabic-Christian innovative meaning that goes beyond the traditional, Byzantine connotations of the term?
Beside David Thomas, scholars’ appraisals of Timothy’s speech on these issue before the caliph fluctuate between seeing this as “a Christianization of the teachings See the words of Patriarch Timothy in David Thomas, “Changing Attitudes of Arab Christians towards Islam,” Transformation, 22(1) (2005), 10 – 19. Thomas quotes Timothy’s words from A. Mingana, “The Apology of Timothy the Patriarch before the Caliph Mahdi,” Bulletin of the John Rylands Library, 12 (1928), 137– 292, p. 197. ’ – And I replied to his Majesty: ‘Muḥammad is worthy of all praise by all reasonable people, O my Sovereign.