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Stephen of Ramlah and the Christian Kerygma in Arabic in Ninth-Century Palestine
Published online by Cambridge University Press: 25 March 2011
Extract
In the period of time between the Islamic conquest and the coming of the crusaders to Palestine in 1099, Christian pilgrims from East and West continued to visit the Holy Land, and particularly Jerusalem, by the licence of the Islamic government. Among the western visitors during this period at least half a dozen of them published accounts of their journeys. However, these accounts tell one virtually nothing about the life of the local Church, beyond the occasional list of shrines, churches, monasteries and the number of personnel assigned to them. As one modern scholar has remarked, ‘In the Patriarchate of Jerusalem the indigenous element is always half-hidden behind the crowds of pilgrims of every nationality…In the Holy City the resident aliens often outnumbered the Christian natives of Jerusalem, but in Palestine taken as a whole, the Syrians must always have been a majority.’
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References
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52 Vailhé, ‘Saint Michel le syncelle’; Ševčenko, ‘Hagiography of the Iconoclast period’, 116, esp. n. 19.
53 Griffith, ‘Some unpublished sayings’.
54 P.G. xcvii. 1601–10.
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56 Ibid., esp. 71.
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63 Nn. 8 and 38 above. The original, Arabic vita of John Damascene was also written in this period, cf. Sahas, John of Damascus, 32–5. Peeters and Sahas ascribe the author's motive for using Arabic to his presumed fear of the iconoclastic authorities in Byzantium.
64 Cf. the passage quoted and discussed in Sahas, op. cit., 47 n. 1.
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75 Fo. 197V, cf. Lewis and Gibson, op. cit. p. 3. The second two ellipses in the quotation indicate the omission of honorific adjectives. The first one marks the omission of the date, which will be supplied below.
76 Pad wick, ‘Al-Ghazali’.
77 The method of reckoning the years of the world which Stephen used is the one called ‘Alexandrian’, Grumel, V., La Chronologie, Paris 1958, 252Google Scholar.
78 Ibid., 285.
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81 Ibid., 284.
82 Ibid., 124–8.
83 Ibid., 95–7, 126.
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87 Ibid., 56.
88 E. Honigmann, ‘Al-Ramla’, El, 1st edn, iii. 1193–5. For a selection of passages in translation from the works of Arab geographers and travellers, pertaining to ar-Ramlah, Strange, Guy Le, Palestine under the Moslems. A description of Syria and the Holy Land from A.D. 650 to 1500, Boston 1890, 303–8Google Scholar; and Marmardji, A. S., Textes géographiques arabes sur la Palestine, Paris 1951, 81–6.Google Scholar
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90 Zayat, H., ‘Šuhadā’ an-Naṣrāniyyah fī l-Islām’, al-Machriq, xxxvi (1938), 459–65Google Scholar.
91 For bibliography and discussion, S. H. Griffith, ‘The Gospel in Arabic: an inquiry into its appearance in the first Abbasid century’, Oriens Christianus, forthcoming.
92 Metzger, Early Versions of the Mew Testament 75–82.
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94 Baumstark, A., ‘Die sonntägliche Evangelienlesung in vorbysantinischen Jerusalem’, Byzantinishe Zeitschrift, xxx (1929–30), 350–9Google Scholar.
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96 S. H. Griffith, ‘Some unpublished sayings’.
97 Above, n. 75.
98 British Library Oriental MS 4950, fo. 2r.
99 Cf. the discussion in Graf, GCAL, ii. 16–19, including a table of contents of the entire Summa.
100 Nasrallah, ‘Dialogue islamo-chrétien’, 131–2.
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103 Ma'lūf, L., ‘Aqdam al-Maḫṭūṭāt an-Naṣrāniyyah al-'Arabiyyah’, al-Machriq, vi (1903), 1011–23Google Scholar. The present writer is now preparing Graf's edition of this important treatise for publication.
104 Cf. Griffith, ‘The controversial theology’, 7–10. I no longer think that the term al-bašar hints at a Monophysite writer. It is simply a lexical difference from Abū Qurrah's usual vocabulary.
105 Above, n. 59.
106 Blau, ‘Über einige christlich-arabische Manuscripte’, 102.
107 Arendzen, Theodori Abu Kurra.
108 Cheikho et al., Eutychii Patriarchae Alexandrini Annales, li. 64; Griffith, ‘Eutychius of Alexandria’.
109 S. H. Griffith, ‘Theodore Abū Qurrah's Arabic tract’, forthcoming.
110 British Library Oriental MS 4950, fo. 237v.
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