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Relevant bibliographies by topics / Syriac Christian saints

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Academic literature on the topic 'Syriac Christian saints'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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Journal articles on the topic "Syriac Christian saints"

1

Dal Santo, Matthew J. "Philosophy, Hagiology and the Early Byzantine Origins of Purgatory." Studies in Church History 45 (2009): 41–51. http://dx.doi.org/10.1017/s0424208400002400.

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On 8 June 1438, the Council of Ferrara-Florence began proceedings aimed at the reunion of the Eastern and Western Churches. One of the first issues discussed was the Latin doctrine of purgatory. This article examines a particular moment in the divergence of eschatological doctrine between the Latin, Greek and Syriac Churches – indeed, representatives of the West Syrian ‘Jacobites’ and East Syrian ‘Nestorians’ were at Ferrara too. It argues that a debate concerning the post mortem activity of the saints proved crucial for the formation of various Christian eschatological orthodoxies. The catalyst for this debate was the sixth-century revival of Aristotelian philosophy, especially Aristotelian psychology which emphasized the soul’s dependence on the body. This threatened the cult of the saints and the Church’s sacramental ‘care of the dead’. Defenders of the hagiological and cultic status quo rejected Aristotle’s claims and asserted the full post mortem activity of the soul after separation from the body by developing a novel doctrine of immediate post mortem judgement. This led to the formulation of eschatological opinions which, if not normative in their day, came to be considered so by later generations. One of these ideas was post mortem purgation.

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Saint-Laurent, Jeanne-Nicole Mellon. "Gateway to the Syriac Saints: A Database Project." Journal of Religion, Media and Digital Culture 5, no. 1 (December 6, 2016): 183–204. http://dx.doi.org/10.1163/21659214-90000074.

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This article describes The Gateway to the Syriac Saints, a database project developed by the Syriac Reference Portal (www.syriaca.org). It is a research tool for the study of Syriac saints and hagiographic texts. The Gateway to the Syriac Saints is a two-volume database: 1) Qadishe and 2) Bibliotheca Hagiographica Syriaca Electronica (BHSE). Hagiography, the lives of the saints, is a multiform genre. It contains elements of myth, history, biblical exegesis, romance, and theology. The production of saints’ lives blossomed in late antiquity alongside the growth of the cult of the saints. Scholars have attended to hagiographic traditions in Greek and Latin, but many scholars have yet to discover the richness of Syriac hagiographic literature: the stories, homilies, and hymns on the saints that Christians of the Middle East told and preserved. It is our hope that our database will give scholars and students increased access to these traditions to generate new scholarship. The first volume, Qadishe or “saints” in Syriac, is a digital catalogue of saints or holy persons venerated in the Syriac tradition. Some saints are native to the Syriac-speaking milieu, whereas others come from other linguistic or cultural traditions. Through the translation of their hagiographies and the diffusion of saints’ cults in the late antique world, saints were adopted, “imported,” and appropriated into Syriac religious memory. The second volume, the BHSE, focuses on Syriac hagiographic texts. The BHSE contains the titles of over 1000 Syriac stories, hymns, and homilies on saints. It also includes authors’ or hagiographers’ names, the first and last lines of the texts (in Syriac, English, and French), bibliographic information, and the names of the manuscripts containing these hagiographic works. We have also listed modern and ancient translations of these works. All of the data in the Gateway to the Syriac Saints has been encoded in TEI, and it is fully searchable, linkable, and open.

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Marrassini, Paolo. "Frustula nagranitica." Aethiopica 14 (April 18, 2013): 7–32. http://dx.doi.org/10.15460/aethiopica.14.1.412.

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The article tries to point out some miscellaneous problems related to the traditions of the Nine Saints and to the Ethio-Ḥimyaritic war of the 6th c. A.D. For the first subject the interesting results achieved by Antonella Brita 2010 are basically confirmed, and a paragraph against the alleged Syrian/Syriac provenance of these saints is added. As for the second subject, after some onomastic notes stressing the traditional etymology of the second name of king Kaleb (from *sbḥ ‘to dawn’) and recalling the existence in the Islamic tradition of two kings Yūsuf (this explaining in turn the indication “Yūsuf the younger” found in at least one of the versions of the “Martyrium Arethae”), the texts which tell of a pagan king of Ethiopia who defeats a Judaizing one from Yemen (who in turn has persecuted Christians) are identified as speaking of the first of the two Ethio-Ḥimyaritic wars. Finally, the interesting proposal by Beaucamp – Briquel-Chatonnet – Robin 1999–2000, according to which the war should be dated at least in 531 because Procopius speaks of a still active (and not yet retired to monasticism) king Kaleb at that epoch, is put in doubt, because it tries to conciliate two entirely different kinds of sources, one historical and the other purely hagiographical, which as such has not to be compulsorily harmonized with the first.

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Khalil, Atif. "The Cult of Saints among Muslims and Jews in Medieval Syria." American Journal of Islam and Society 21, no. 4 (October 1, 2004): 133–36. http://dx.doi.org/10.35632/ajis.v21i4.1763.

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Contemporary Jewish-Muslim relations are so mired in the Middle East’spolitical conflict that most people are often quite surprised to learn of theremarkable theological, legal, and mystical intersections between both traditions.Modern political hostilities centered on the Palestinian-Israelidivide have almost entirely clouded the shared Semitic heritage of faithsthat were, until just a little more than 50 years ago, invariably stamped bythe Christian West with the seal of “otherness” – an “internal otherness” inthe case of Judaism, and an “external otherness” in the case of Islam.In this light, Josef Meri’s work is a welcome contribution to the scholarlystudy of Jewish-Muslim relations. The study raises our awareness of both religions’ common cultural and intellectual history: more specifically,to the medieval Muslim and Jewish pilgrimage culture of saint venerationin Syria, and, to a lesser extent, other regions of the Near East. The workgrew out of the author’s doctoral dissertation at Oxford, done under thesupervision of Wilferd Madelung and Daniel Frank, and bears the mark ofthe many hours Meri must have spent as a scholarly archeologist diggingthrough an enormous range of classical Arabic and Hebrew texts as well aspertinent secondary literature.Although the concentration of the comparative analysis tilts toward theIslamic side (the author notes that the evidence for Jewish saint venerationis considerably less), he still manages to explore the parallel concepts, religiouspractices, and architectural facets relevant to his analysis with reasonablesuccess. The work is not simply a descriptive account of Jewishand Muslim saint veneration, but an assessment of the psychological andcultural modes that accompany such forms of religious expression. To thisend, Meri draws out some of the wider theoretical issues pertaining to theconstruction of sacred space and the social function of saints and pilgrimagesites ...

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Millar, Fergus. "A Rural Jewish Community in Late Roman Mesopotamia, and the Question of a “Split” Jewish Diaspora." Journal for the Study of Judaism 42, no. 3 (2011): 351–74. http://dx.doi.org/10.1163/157006311x586269.

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AbstractThis paper emphasises the significance of Syriac evidence for the history of the Jewish Diaspora, and then focuses on an episode in the Syriac Lives of the Eastern Saints by John of Ephesus, which records the demolition by the local Christians of the synagogue of a Jewish community established in a village in the territory of Amida. The significance of this story is explored in two inter-related ways. Firstly, there is the relevance of Syriac-speaking Christianity which, like Judaism, was practised on both sides of the Roman-Sasanid border. Secondly, the article suggests that the presence of Jewish communities in those areas of the Roman empire where Syriac or other dialects of Aramaic were spoken complicates the recently-proposed conception of a “split” Jewish Diaspora, of which a large part was unable to receive rabbinic writings because it knew only Greek. But for Jews living in areas where Aramaic or Syriac was spoken, there should have been no major linguistic barrier to the reception of the rabbinic learning of either Palestine or Babylonia.

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Turek, Przemysław. "Syriac Heritage of the Saint Thomas Christians: Language and Liturgical Tradition Saint Thomas Christians – origins, language and liturgy." Orientalia Christiana Cracoviensia 3 (November 5, 2011): 115. http://dx.doi.org/10.15633/ochc.1038.

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Lowe, Dunstan. "Suspending Disbelief: Magnetic and Miraculous Levitation from Antiquity to the Middle Ages." Classical Antiquity 35, no. 2 (October 1, 2016): 247–78. http://dx.doi.org/10.1525/ca.2016.35.2.247.

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Static levitation is a form of marvel with metaphysical implications whose long history has not previously been charted. First, Pliny the Elder reports an architect’s plan to suspend an iron statue using magnetism, and the later compiler Ampelius mentions a similar-sounding wonder in Syria. When the Serapeum at Alexandria was destroyed, and for many centuries afterwards, chroniclers wrote that an iron Helios had hung magnetically inside. In the Middle Ages, reports of such false miracles multiplied, appearing in Muslim accounts of Christian and Hindu idolatry, as well as Christian descriptions of the tomb of Muhammad. A Christian levitation miracle involving saints’ relics also emerged. Yet magnetic suspension could be represented as miraculous in itself, representing lost higher knowledge, as in the latest and easternmost tradition concerning Konark’s ruined temple. The levitating monument, first found in classical antiquity, has undergone many cultural and epistemological changes in its long and varied history.

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Bertaina, David. "Ḥadīth in the Christian Arabic Kalām of Būluṣ Ibn Rajāʾ (c. 1000)." Intellectual History of the Islamicate World 2, no. 1-2 (2014): 267–86. http://dx.doi.org/10.1163/2212943x-00201016.

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‭The Coptic saint and theologian Būluṣ b. Rajāʾ (b. c. 955; d. c. 1010) wrote a work entitled Kitāb al-Wāḍiḥ in which he employed kalām-style interrogation to defend Christianity and critique Islamic truth claims. As a Muslim convert to the Coptic Church in Fatimid Egypt, Ibn Rajāʾ was familiar with the Islamic ḥadīth tradition and made use of them in his religious arguments. This article examines the biography of Ibn Rajāʾ, the contents of Kitāb al-Wāḍiḥ in Ms. Paris BNF Syriac 203, and its audience. The article investigates how Ibn Rajāʾ employed oral traditions in his work, concluding that he was attracted to ḥadīths as supporting evidence for his polemics while he was also disenchanted with their lack of reliability in his apologetics.‬

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Starodubcev, Tatjana. "Between iconographic patterns and motifs from everyday life. The scene of an eye surgery performed by Saint Colluthos." Zograf, no. 42 (2018): 1–24. http://dx.doi.org/10.2298/zog1842001s.

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This paper presents the investigation of a scene on the second layer of paintings done around 800 in the Virgin Church of the Monastery of the Syrians (Deir al-Surian) in the Scetis Desert or the Nitrian Desert (Wadi Al-Natrun). In it one can see Saint Colluthos performing a surgical operation on an eye. Also presented are writings dedicated to the saint and his cult and images of him. One can recognise influences of pagan traditions and Christian iconographic patterns and details of contemporary everyday life in the scene.

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Herzstein, Rafael. "Saint-Joseph University of Beirut: An Enclave of the French-Speaking Communities in the Levant, 1875–1914." Itinerario 32, no. 2 (July 2008): 67–82. http://dx.doi.org/10.1017/s0165115300001996.

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The origin of the Saint-Joseph University of Beirut, or USJ, dates back to the Seminar of Ghazir founded by the Jesuit Fathers in 1843. The College of Ghazir, established with the intention of training the local Maronite clergy, was transferred to Beirut in 1875. This centre for higher studies was named Saint-Joseph University. In his audience of 25 February 1881, Pope Leo XIII conferred the title of Pontifical University on the USJ.This article deals with the history of the USJ, the first great French-speaking Jesuit institution in the area which, at the time, bore the name of “Syria”. (The term Syria is used henceforth to represent the geographical entity of the nineteenth and early twentieth centuries, which includes Syria and Lebanon of the present.) The underlying reasons for the creation of Saint-Joseph University of Beirut have to do with its being located in a province of the Ottoman Empire coveted by the future mandatory power, France. By the 1870s, the Ottoman Empire was being preserved chiefly by the competition between the European powers, all of whom wanted chunks of it. The Ottoman territory, like the territory of the Austro-Hungarian Empire, encompassed a great many ethnic groups whose own nationalism was also stirring. Under Ottoman rule, the region of the Levant developed economic and religious ties with Europe. Open to the West, it became a hotbed of political strife between various foreign nations including France, Russia and Britain. These powerful countries assumed the protection of certain ethnic and religious groups, with France supporting the Christian Maronites and Britain supporting the Druzes.

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Dissertations / Theses on the topic "Syriac Christian saints"

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Kurian, Aby P. "An Indian Orthodox church?" Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Naylor, Rebecca Mia. "Local pilgrimage in Syro-Mesopotamia during Late Antiquity : the evidence in John of Ephesus's Lives of the Eastern Saints." Thesis, University of Cambridge, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.610845.

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Brütsch, Martin Ulrich. "Einfluss des Weltbildes auf die Interpretation Biblischer Texte Untersucht am Beispiel von Predigten von Johannes Chrysostomus." Diss., 2002. http://hdl.handle.net/10500/952.

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Text in German
This thesis gives a short overview abont the anthropological term worldview and discusses various views of it. A historic resume of the situation of the metropolis Antiochia in Syria in the 4th century AD is followed by an analysis of some important aspects of the worldview of its inhabitants. A short account of the life and work of John Chrysostom is given and followed by an analysis of four of his homilies of the Gospel of Matthew. These are compared with own exegetical points of view of the same texts. The focus is directed to some topics where the influence of worfdview makes itself felt. In the last chapter some observations in connection with the influence of worldview on biblical interpretation ensue. The thesis closes with a short discussion of some missiological and hermeneutical consequences
Christian Spirituality, Church History and Missiology
M.Th. (Missiology)

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Books on the topic "Syriac Christian saints"

1

Fiey, J. M. Saints syriaques. Princeton, N.J: Darwin Press, 2004.

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translator, Skaria Usha, ed. Martyrs, saints & prelates of the Syriac Orthodox Church. Kottayam: Travancore Syriac Orthodox Publishers & SOCMNet.org, 2007.

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Binggeli, André. L'hagiographie syriaque. Paris: Geuthner, 2012.

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Amir, Harrak, ed. The acts of Mār Māri the apostle. Atlanta, GA: Society of Biblical Literature, 2005.

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Syria) Muʼtamar al-Turāth al-Suryānī (11th 2006 Aleppo. Saint Ephrem: Un poète pour notre temps, patrimoine syriaque, actes du colloque XI, Aleppo 2006. Anṭilyās: Markaz al-Dirāsāt wa-al-Abḥāth al-Mashriqīyah, 2007.

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Thonippara, Francis. Saint Thomas Christians of India: A period of struggle for unity and self-rule, 1775-1787. Bangalore: Center for Eastern and Indian Christian Studies, 1999.

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Tanios, Bou Mansour, ed. L'Esprit Saint chez saint Éphrem de Nisibe et dans la tradition syriaque antérieure. Kaslik: Presses de l'Université Saint-Esprit de Kaslik, 2012.

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Mary, Hansbury, and Jacob of Serug 451-521, eds. On the Mother of God. Crestwood, N.Y: St. Vladimir's Seminary Press, 1998.

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Vakakkekara, Benedict. Origin of India's St. Thomas Christians: A historiographical critique. Delhi: Media House, 1995.

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Helen, Younansardaroud, ed. Die griechische Vita des Hlg. Mamas von Kaisareia und ihre syrischen Versionen. Aachen: Shaker, 2003.

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Book chapters on the topic "Syriac Christian saints"

1

Durmaz, Reyhan. "Stories, Saints, and Sanctity between Christianity and Islam." In Syriac Christian Culture, 174–98. Catholic University of America Press, 2021. http://dx.doi.org/10.2307/j.ctv1khdqg0.14.

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"The collapse of Syrian Christian ‘integration’." In Saints, Goddesses and Kings, 281–320. Cambridge University Press, 1990. http://dx.doi.org/10.1017/cbo9780511583513.011.

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"A Former Prostitute Becomes a Christian Ascetic, Taking on Male Disguise." In Women’s Religions in the Greco-Roman World, edited by Ross Shepard Kraemer, 377–94. Oxford University PressNew York, NY, 2004. http://dx.doi.org/10.1093/oso/9780195170658.003.0121.

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Abstract work: Purportedly the work of Jacob, deacon to a bishop called Nonnos and the agent of Pelagia’s conversion to Christianity, The Life of Saint Pelagia the Harlot recounts the repentance of a prostitute in Antioch, presumably in the late fourth century. It was one of the most popular hagiographies of antiquity and the Middle Ages and was translated into multiple languages. Shortly after her baptism, Pelagia disguises herself as a man. The motif of assuming male disguise or a male persona occurs in other Christian texts as well. While it may be part of a broader (Christian?) conceptualization of spiritual advancement as progressive masculinization, some scholars suggest that Pelagia, or women like her, may very well have adopted masculine dress and identity to live as monastics. translation: Sebastian Brock and Susan Ashbrook Harvey, Holy Women of the Syrian Orient (Berkeley: University of California Press, 1998), 40–62 (from the Syriac). text: J. Gildemeister, Acta S. Pelagiae Syriace (Bonn: A. Marcum, 1879); variants in Agnes Smith Lewis, Select Narratives of Holy Women, vol. 1, Studia Sinaitica 9 (London: C. J. Clay; New York: Macmillan, 1900), 306–35 (with translation in vol. 2).

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Rogers, Nicholas. "Festive Rites." In Halloween, 22–48. Oxford University PressNew York, NY, 2002. http://dx.doi.org/10.1093/oso/9780195146912.003.0003.

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Abstract If Samhain imparted to Halloween a supernatural charge and an intrinsic liminality, it did not offer much in the way of actual ritual practices, save in its fire rites. Most of these developed in conjunction with the medieval holy days of All Souls’ and All Saints’ Day. Within the history of Christian festivals, these holidays were comparatively late arrivals. Initially, the early Christians celebrated those martyred by the pagan emperors rather than the saints. In the fourth century this commemoration occurred on 13 May, but in the next century the observances of different churches diverged, with the Syrian churches holding their festival of the martyrs during Easter week and the Greeks on the Sunday after Pentecost, leaving only the Romans to hold to the original day in May. Festivals commemorating the saints as opposed to the original Christian martyrs appear to have been observed by . In England and Germany, this celebration took place on I November. In Ireland, it was commemorated on April, a chronology that contradicts the widely held view that the November date was chosen to Christianize the festival of Samhain.

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Meri, Josef W. "The etiquette of devotion in the Islamic cult of saints." In The Cult of Saints in Late Antiquity and the Early Middle Ages, 263–86. Oxford University PressOxford, 2000. http://dx.doi.org/10.1093/oso/9780198269786.003.0012.

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Abstract The Qur’an embodies the pure monotheistic message revealed by God to the Prophet Muhammad, asserting the unity of God with verses such as ‘Say He God is One, the Everlasting, He did not beget nor was He begotten’. The veneration of saints and prophets and making pilgrimage to tombs and shrines posed a threat to the Unity of God and Islamic orthodoxy. However, from the conquests of the seventh and eighth centuries down to the present the veneration of saints and pilgrimage to their shrines has been an integral part of religious life for most Muslims as for most Christians in late antiquity and in medieval Europe. The absence of an ecclesiastical hierarchy in Islam did not in any way marginalize or preclude the proliferation of dynamic forms of saint veneration which were wide-spread not only in North Africa and Egypt but in most parts of the Islamic world, not least in Palestine, Syria, Iraq, and Persia. This essay focuses on the development and practice of the cult of saints in medieval Islam from the ninth through to the sixteenth centuries with particular reference to ritual practice within the ziyara or pilgrimage to saints’ tombs and to attempts of Islamic theologians to define a proper etiquette for those who visited tombs.

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"An Orphaned Prostitute Returns to the Christian Asceticism of Her Youth." In Women’s Religions in the Greco-Roman World, edited by Ross Shepard Kraemer, 395–403. Oxford University PressNew York, NY, 2004. http://dx.doi.org/10.1093/oso/9780195170658.003.0122.

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Abstract work: Extracted from the Life of Abraham, which is about a fourth-century monk who was the uncle of our protagonist, The Life of Saint Mary the Harlot was extremely popular, circulating in Syriac, Greek, and Latin. Eventually, it was dramatized by the tenth-century nun Hroswitha, who also drew upon the Apocryphal Acts of the Apostles for her plays. As with all these texts, it is difficult to assess how much of women’s experiences this Life reflects, and how much it owes to early Byzantine Christian conceptions of gender, the body, and so forth.

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"APPENDIX: CHRIST’S DESCENT TO SHEOL IN SELECTIONS FROM SYRIAC CHRISTIAN LITERATURE PRIOR TO SAINT EPHREM." In "Blessed is He who has brought Adam from Sheol", 359–84. Piscataway, NJ, USA: Gorgias Press, 2014. http://dx.doi.org/10.31826/9781463236021-008.

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"APPENDIX: CHRIST’S DESCENT TO SHEOL IN SELECTIONS FROM SYRIAC CHRISTIAN LITERATURE PRIOR TO SAINT EPHREM." In "Blessed is He who has brought Adam from Sheol", 359–84. Piscataway, NJ, USA: Gorgias Press, 2004. http://dx.doi.org/10.31826/9781463210175-007.

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