By Arietta Papaconstantinou, Daniel L. Schwartz
The papers during this quantity have been provided at a Mellon-Sawyer Seminar held on the college of Oxford in 2009-2010, which sought to enquire part through facet the 2 very important activities of conversion that body past due antiquity: to Christianity at its commence, and to Islam on the different finish. demanding the competition among the 2 stereotypes of Islamic conversion as an intrinsically violent procedure, and Christian conversion as a essentially religious one, the papers search to isolate the behaviours and situations that made conversion either this sort of universal and this type of contested phenomenon. The unfold of Buddhism in Asia in generally an analogous interval serves as an exterior comparator that used to be no longer stuck within the internet of the Abrahamic religions. the amount is organised round a number of subject matters, reflecting the worries of the preliminary venture with the articulation among norm and perform, the position of gurus and associations, and the social and person fluidity at the flooring. Debates, discussions, and the expression of norms and rules approximately conversion conversion aren't infrequent in societies experiencing spiritual switch, and the 1st portion of the e-book examines a few of the major concerns stated via surviving resources. this is often by way of 3 sections analyzing varied points of ways these ideas have been - or weren't - placed into perform: how conversion used to be dealt with by way of the country, the way it used to be consistently redefined by means of person ambivalence and cultural fluidity, and the way it was once enshrined via various varieties of institutionalization. eventually, a topographical coda examines the consequences of non secular swap at the iconic holy urban of Jerusalem.
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Additional resources for Conversion in Late Antiquity: Christianity, Islam, and Beyond: Papers from the Andrew W. Mellon Foundation Sawyer Seminar, University of Oxford, 2009-2010
171–207; for doctrinal debate and the writing that supported it (an intellectual project that deserves to be analysed as such) see Averil Cameron and Robert Hoyland (eds), Doctrine and Debate in the East Christian World, 300–1500 (Farnham, 2011), in the series The Worlds of Eastern Christianity 300–1500, edited by Robert Hoyland and Arietta Papaconstantinou. 16 See Tarif Khalidi, Images of Muhammad: Narratives of the Prophet in Islam Across the Centuries (New York, 2009). 17 A fundamental precedent was set by Eusebius of Caesarea, the founding father of the Christian church history.
23 See Adolf Harnack, The Mission and Expansion of Christianity in the First Three Centuries, trans. J. Moffatt (2nd edn, 2 vols, London, 1908 [from the second German edition of 1906: original German edition, Leipzig, 1902]). Recent works include Charles Pietri and Luce Pietri (eds), Histoire du christianisme des origines à nos jours II. ), Histoire du christianisme des origines à nos jours III. Les églises d’Orient et d’Occident (Paris, 1998); Casiday and Norris (eds), Cambridge History of Christianity, vol.
57 Fusṭāṭ also was founded right next to Babylon, eventually creating one large, united settlement despite its dual nature. The way religious domination was asserted was through cult buildings. It was possible for a demographic minority with political support to impose its own aesthetics and to make a strong statement about its position of power through architecture. Constantine’s building programme in what was still a non-Christian Jerusalem did just that, and he was emulated three and a half centuries later by ‘Abd al-Malik and al-Walīd.