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Author: Sergey Minov

Since the very beginning of Christianity, the Bible formed a backbone of the new religion. The belief in a revealed Scripture, held by Christians, set in motion complex dynamics that affected the life and culture of Roman society on many levels, engendering what Guy Stroumsa has aptly called the

In: Memory and Identity in the Syriac Cave of Treasures

after the organisation was established in 1948. In the mid 1950s a “sub-unit” for interreligious dialogue was created alongside a study programme called “The Word of God and the Living Faiths of Men” ( Pratt 2009 : 21). A 1966 conference of church representatives was understood by wcc itself as the

In: Common Words in Muslim-Christian Dialogue
Author: Hamza M. Zafer

mourner weep for the clan of Quṣayy, the poor and the wealthy, for all his sons are noble, the living and the dead, having sprung from the eggs of a hawk!” 29 For Abū Lahab, the honorability of ʿAbd al-Muṭṭalib and his sons was tethered entirely to their patrimony. They were honorable because they were

In: Ecumenical Community

selective and situatively [sic] motivated, if not to say opportunistic, revisionist reading, while totally neglecting to provide a coherent hermeneutics” ( Richter-Bernburg 2008 : 2). He points out that acw (on page 2) acknowledges al-Tabari’s tafsir as authoritative and goes on to show that this very

In: Common Words in Muslim-Christian Dialogue

point recognises that “all human beings have the right to the preservation of life, religion, property, intellect, and dignity”. The universalising formulation is followed by a sentence that narrows interest to the obligations put on those more directly involved in the encounter: “No Muslim or Christian

In: Common Words in Muslim-Christian Dialogue
Author: Sergey Minov

already in existence during the Achaemenid epoch, to say nothing of the later Hellenistic period. 14 The cult of fire played an even more prominent role in Zoroastrian religious life under the Sasanian kings, who would usually engrave a fire-holder on their coins and mark the beginning of each king

In: Memory and Identity in the Syriac Cave of Treasures
Author: Sergey Minov

identity.” 23 According to this approach, the roots of anti-Judaism lie not in the external reality of Jewish-Christian interaction, but in the internal dynamics of Christian identity building, and so its polemic is aimed against a symbolic rather than a living Judaism. Taylor’s position has been

In: Memory and Identity in the Syriac Cave of Treasures
Author: Michel Boeglin

sanctification of the sinner could only take place by means of a living faith: The faith which is required of Man, that he might have a true idea of being blessed in this life … must be illuminated and accompanied with love, which awakens it and leads it to charitable works, and does not let him rest if he

In: The Conversos and Moriscos in Late Medieval Spain and Beyond

the same time being a living illustration of Europe’s past. 23 This “living illustration” consisted of the detailed ethnography of life in Kurdistan embedded in historical and geographical excurses. 24 In this, Wigram and his brother were very much part of the emerging evolutionist views of the time

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In: Christian Missions and Humanitarianism in The Middle East, 1850-1950

did my giyur in Israel in an Orthodox environment: this wasn’t easy, mainly because I was considered non-Jewish for the first time in my life, while paradoxically living in a Jewish setting. Back home I had already been an active member of the community, and for several years had taught young members

In: Jews in Dialogue