By Samuel Noble
Arabic used to be one of the first languages within which the Gospel used to be preached. The e-book of Acts mentions Arabs as being current on the first Pentecost in Jerusalem, the place they heard the Christian message of their local tongue. Christian literature in Arabic is at the very least 1,300 years outdated, the oldest surviving texts courting from the eighth century. Pre-modern Arab Christian literature embraces such various genres as Arabic translations of the Bible and the Church Fathers, biblical commentaries, lives of the saints, theological and polemical treatises, devotional poetry, philosophy, medication, and background. but within the Western historiography of Christianity, the Arab Christian heart East is handled simply peripherally, if in any respect.
The first of its style, this anthology makes obtainable in English consultant decisions from significant Arab Christian works written among the eighth and 18th centuries. The translations are idiomatic whereas keeping the nature of the unique. the preferred assumption is that during the wake of the Islamic conquests, Christianity deserted the center East to flourish in other places, leaving its unique heartland without an indigenous Christian presence. beforehand, a number of of those vital texts have remained unpublished or unavailable in English. Translated via top students, those texts signify the main genres of Orthodox literature in Arabic. Noble and Treiger offer an advent that is helping shape a entire background of Christians in the Muslim global. the gathering marks an incredible contribution to the heritage of medieval Christianity and the heritage of the medieval close to East.
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Extra resources for The Orthodox Church in the Arab World, 700-1700: An Anthology of Sources
139 As a result of relative political stability and of the new cultural factors surveyed above, the early Ottoman period witnessed a powerful cultural revival among the Arab Orthodox in Syria. Perhaps the most momentous transformation of Arab Orthodox cultural life during this period was brought about by the gradual introduction of printing. Printing was slow to Introduction 35 arrive in the Arab world, despite the fact that the earliest Arabic printing press was established in Venice as early as the end of the fifteenth century.
A protégé of Meletius Karma, who like Karma also became patriarch after having been metropolitan of Aleppo, Macarius authored a largely unpublished notebook that reveals a vast knowledge of the history and traditions of the Church of Antioch. As patriarch, Macarius traveled twice overland to Russia via Constantinople, Wallachia, Moldavia, and Ukraine in order to solicit funds from the Orthodox rulers of these lands. While in Russia he played an important role in advising the Introduction 37 patriarch of Moscow, Nikon (r.
Despite its high costs and slow adoption, printing technology came to have a profound impact on Arab Orthodox religious life. One main reason for this is the nature of the books printed. They were not the literary, theological, and philosophical works of the sort collected in this anthology; rather, printing focused primarily on psalters and liturgical books. In addition, Roman presses also produced Arabic translations of CounterReformation spiritual and theological manuals for use and distribution by Catholic missionaries in the Levant.