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Libros sobre el tema "Christian Turks"

Autor: Grafiati
Publicado: 7 de junio de 2025
Última modificación: 2 de agosto de 2025

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1

Kollias, Elias. The city of Rhodes and the palace of the Grand Master: From the early Christian period to the conquestby the Turks (1522). Ministry of Culture. Archaeological Receipts Fund, 1988.

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2

Price, James E. Three faces of the backslider: Runaways, rebels & wrong turns. Vision Pub., 2008.

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3

J, Vitkus Daniel, Daborne Robert d. 1628, and Massinger Philip 1583-1640, eds. Three Turk plays from early modern England: Selimus, A Christian turned Turk, and The renegado. Columbia University Press, 2000.

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4

Roberts, Howard W. U-turns permitted: God's grace for life's journey. Westminster/John Knox Press, 1990.

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5

Joël, Schnapp, and Balivet Michel, eds. Des turcs: Traité sur les moeurs, les coutumes et la perfidie des Turcs. Anacharsis, 2003.

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6

Allison, Bottke, Hutchings Cheryll, and Regan Ellen, eds. More God allows U-turns: True stories of hope and healing. Promise Press, 2001.

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7

Heikkilä, Tuomas. Suomen Turku julistaa joulurauhan: Åbo kungör julfred. Kirjapaja, 2011.

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8

Shahbaz, Yonan H. Rage of Islam: An account of the massacre of Christians by the Turks in Persia. Gorgias Press, 2006.

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9

Ragland, Thomas. Buddha turns the Kabbalah wheel: Jewish Buddhist resonance from a Christian Gnostic perspective. Trafford Pub., 2005.

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10

Turkey) "Zorunlu göç" Semineri (2001 Side. Mübadele ve Girit: "Zorunlu göç" Semineri, 17-02-2001. Side Eğitim Kültür ve Sanat Vakfı, 2001.

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11

Allison, Bottke, and Hutchings Cheryll, eds. God allows U-turns for teens: The choices we make change the story of our life. Bethany House, 2006.

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12

Fält, Katja. Wall paintings, workshops, and visual production in the Medieval Diocese of Turku from 1430 to 1540. [s.n.], 2012.

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13

Zhichao, Chen, ed. Yuan Xiyu ren Hua hua kao. Zhonghua shu ju, 2016.

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14

Johnson, Greg. Life is like driver's ed.-- you gotta buckle up, stay to the right, and watch those turns!: Devotions for teens & their parents. Vine Books, 1996.

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15

Türkiye Kültür Sanat ve Eğitim Vakfı., ed. Uluslararası Türk Dünyası İnanç Merkezleri Kongresi bildirileri: 23-27 Eylül 2002, Mersin. Tüksev Yayınları, 2004.

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16

H, Swatos William, and Kaelber Lutz, eds. The Protestant ethic turns 100: Essays on the centenary of the Weber thesis. Paradigm Publishers, 2005.

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17

Yuan, Chen. Western and central Asians in China under the Mongols: Their transformation into Chinese = [Yuan xi yu ren Hua hua kao]. Steyler Verlag, 1989.

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18

Slisansky, Lorenz. Nový popis cesty do Jeruzaléma a Svaté země 1660-1661: Co pozoruhodného je v ní k vidění, jakož i o víře, obchodu a životu Turků. Albert, 2009.

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19

Vitkus, Daniel. Three Turk Plays from Early Modern England: Selimus, Emperor of the Turks, A Christian Turned Turk, And the Renegado. Columbia University Press, 2000.

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20

Vignacourt, Adrien de la Vieuville d'Orv. The Christian Turk V2: Or The Adventures Of Prince Jakaya, Son To Mahomet III, Emperor Of The Turks. Kessinger Publishing, LLC, 2007.

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21

Adrien de la Vieuville d'Orv Vignacourt. The Christian Turk V2: Or The Adventures Of Prince Jakaya, Son To Mahomet III, Emperor Of The Turks. Kessinger Publishing, LLC, 2007.

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22

Erasmus and the “Other”: On Turks, Jews, and Indigenous Peoples. Palgrave Pivot, 2019.

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23

Christians under the Ottoman Turks: French and English travellers in Greece and Anatolia, 1615-1694. Gorgias Press, 2009.

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24

Farley, James Lewis. Turks and Christians. Adamant Media Corporation, 2005.

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25

16. yüzyılda Almanların Türklerden korunmak için yazdığı dualar: "Tanrım bizi Türklerden koru!" ; Türklere karşı yazılan vaazların değerlendirilmesi ile birlikte. Yeditepe, 2009.

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26

Adrien de La Vieuville d'Orv Vignacourt. The Christian Turk, or, the Instructive and Entertaining Adventures of Prince Jakaya, son to Mahomet III. Emperor of the Turks: Who Lost his Succession to the Ottoman Empire of 2; Volume 1. Gale ECCO, Print Editions, 2018.

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27

Christians under the Ottoman Turks. Gorgias Press, 2009. http://dx.doi.org/10.31826/9781463216535.

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28

An answer to the speech or decalration [sic] of the great Turk, Sulton Mahomet: Which he sent to Leopold Emporer of Germany, and is a defence of the true Christian religion against the said Turks antichristian speech, and a testimony for the Lord Jesus Christ. Printed and sold by A. Sowle ..., 1985.

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29

When midnight turns to dawn. Treasure House, 1994.

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30

Chapman, Gary, and Catherine Palmer. Winter Turns to Spring. Tyndale House Publishers, 2011.

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31

Chapman, Gary, and Catherine Palmer. Winter Turns to Spring. Tyndale House Publishers, 2012.

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32

Chapman, Gary, and Catherine Palmer. Winter Turns to Spring. Tyndale House Publishers, 2011.

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33

Chapman, Gary, and Catherine Palmer. Winter Turns to Spring. Tyndale House Publishers, 2008.

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34

Idris, Murad. Loving Necessity. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190658014.003.0005.

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The desire to transform or “save” the enemy is fundamental to Erasmus’s understanding of peace, and he twins it with the desire to reform oneself. This chapter argues that theorists who look to Erasmus’s writings for his alleged (and allegedly secular) pacifism misunderstand his political theology of peace. The structures of Erasmus’s “universal peace” revolve around the distinction between Christianity and the Ottoman Empire (“the Turk”) and the providential primacy of Christians. He calls for peace, unity, and love; these additives overtake peace, and he defines each in opposition to the Tur
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35

The Arabs and the Turks: Their origin and history, their religion, their imperial greatness in the past, and their condition at the present time : with chapters on the other non-Christian tribes of western Asia. Congregational Pub. Society, 1986.

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36

Blidstein, Moshe. Early Christian Attitudes Towards Death Defilement. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198791959.003.0004.

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Chapter 4 turns to an area in which the idea of purity was nominally rejected: purification from death defilement, commonly practiced throughout the ancient world. Christian writers spoke of death defilement in a polemic context, characterizing purification from contact with corpses and tombs as a Jewish preoccupation, which Christians should not practice. It is quite unclear, however, to what extent Christian death impurity practice was in fact different from that of pagans or Jews. A close reading of the texts in their historical contexts, especially the Didascalia Apostolorum, indicates tha
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37

The Good Samaritan When Compassion Turns To Fear. London., 1998.

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38

Heine, Ronald E. Early Christian Reception of the Prophets. Edited by Carolyn J. Sharp. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199859559.013.23.

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The Hebrew prophets were essential to the early Christian understanding of the identity of Jesus. This chapter first examines the use of the Hebrew prophets in the reading practices in the second-century worship assemblies of the Christians in relation to those of the early synagogue. This provides an understanding of an early Christian appropriation of the prophets that was not apologetic. It then turns to the third century to show the concern for unity between the Hebrew prophets and the Christian Gospel. Finally, it compares the way four major Christian exegetes of the third and fourth cent
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39

Jakes, T. D. Crushing: God Turns Pressure into Power. FaithWords, 2019.

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40

Crushing: God Turns Pressure into Power. FaithWords, 2019.

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41

Jakes, T. D. Crushing: God Turns Pressure into Power. FaithWords, 2019.

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42

Crushing: God Turns Pressure into Power. FaithWords, 2019.

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43

Senior, Donald. The New Testament: A Guide. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197530832.001.0001.

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This work addresses the question of why the New Testament is considered a sacred text by Christians. While sharing some characteristics of an Introduction to the New Testament, this work has a very different purpose. While for many the New Testament is respected as an interesting and influential ancient first-century text, for believing Christians the New Testament bears perennial normative religious authority. After exploring the content, the historical roots, and the complex process that led to the composition of the varied writings contained in the New Testament, this study turns to the fun
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44

As the church turns. InterVarsity Press, 1993.

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45

Wonderful Lonesome: Amish Turns of Time Book 1. Shiloh, 2014.

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46

Life Rollercoaster: Surviving the Twists, Turns, and Drops (Highway Visual Curriculum). Zondervan/Youth Specialties, 2004.

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47

Sacred Surprises: When God Turns Your Life Upside Down. Word Pub Audio Cassettes, 1991.

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48

Neill, Colin. Turas: A story of strangers in a strange Land. Troubador Publishing Limited, 2011.

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49

Bottke, Allison, and Cheryll Hutchings. God Allows U-Turns for Teens: The Choices We Make Change the Story of Our Life (God Allows U-Turns). Bethany House, 2006.

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50

Kruger, Michael J. Miniature Codices in Early Christianity. Oxford University PressOxford, 2025. https://doi.org/10.1093/9780198940425.001.0001.

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Abstract While there has been a renewed scholarly interest in paratextual features of early Christian manuscripts, that interest has rarely extended to the size of manuscripts, particularly the format known as the miniature codex. Such neglect has been surprising given that this miniature format was a notable part of early Christian textual culture, emerging as early as the second century and visible well into the seventh century and beyond. So established was this format among Christians during this time period that C.H. Roberts once surmised (incorrectly, it turns out) that, “The miniature c
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