Religion and Society in the Near East, | Berkey’s focus in The Formation of Islam is on ideas and institutions and their social and political context. Jonathan Berkey’s book surveys the religious history of the peoples of the Near East from roughly to CE. The opening chapter examines the religious. Khalid Yahya Blankinship; Jonathan P. Berkey. The Formation of Islam: Religion and Society in the Near East, – (Themes in Islamic.
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Their authority was based, not on descent, but on the claim that they possessed and transmitted an oral law, parallel to the written law, which they traced back to Moses. Meeks and Robert L. Christianity continued to grow down to and even into the Islamic period, at the expense of Jews, pagans, and Zoroastrians; by the late sixth century, it constituted probably the single largest confessional community in Iraq.
One tue was an effort to convert the population of Armenia, although this probably had principally to do with strategic considerations, Christian Armenia lying on the border between the Sasanian and Roman empires.
Silam covers the development of Shi’ism, including the separation of its Isma’ili and Twelver strands, and the formation of Sunni traditionalism “what we now call Sunni Islam is, in a way, simply non-Shi’i Islam” around shared ideas about law, ijma or the doctrine of consensus, and the role and authority of the ulama: Princeton University Press, — A second point concerns the universalist character and claims of the religions of late antiquity.
Frend, The Rise of Christianity Philadelphia, But such errancies aside, Zoroastrian doctrine affirmed the union of kingship and religion, and so enjoined formattion obedience to the sacralized monarch.
Despite the imprecision of the term, historians fall back on it, inevitably if reluctantly, to identify the mass of inter-connected religious traditions and cults which emerged from the ancient world and which found themselves in competition with the newly self-conscious communities of Christians, Jews, Zoroastrians and, later, Muslims. And he surveys the ascetic and mystical strands of Islam.
Moses Hadas New York: Pagans had not always treated Christians kindly, as the many martyrs might attest. Sufism had an uneasy relationship with the ulama, and had connections with Shi’ism, but it became more structured as it was formalised into different turuq or “ways”.
In Mesopotamia in the early seventh century, the sister-in-law of a Formtaion deacon sought the jomathan of pagan sorcerers to attract his attention. Harcourt Brace Jovanovich,52; H.
The Formation of Islam | Jonathan Berkey –
The emphasis on conversion suggests once again the growing importance to the men and women of late antiquity of formal expressions of religious identity. After a period of improved fortunes for pagans under Julian r.
Brown, Religion and Society, Slavery after Rome, — Don’t have an account? Further east, Iran borders on the culturally and religiously diverse world of India, and even apart from any prehistoric connections between the Indo-European settlers of the two regions, commercial and strategic imperatives drew them together, particularly under the Sasanians, who cultivated mercantile links to the sub-continent.
This is not to say that there was no universalist dimension to Zoroastrian religious life; but what universalism there was derived directly, and to a greater degree than in the case of Rome and Christianity, from the explicit connection between religion and the state. There was a long period of maturation and the formation of a distinct religious identity was “the culmination of the longer-term process by which the Arabs of the peninsula were incorporated into the dominant social and cultural patterns of the Near East”.
On this level, Manichaeism could not compete, and unlike Judaism, Christianity, and Zoroastrianism, eventually became entirely extinct. University of Notre Dame Press,although this work is somewhat sentimental and uncritical.
In the first place, it is employed to indicate religious beliefs and 71 Peter Brown, Augustine of Hippo Berkeley: This leaves open, furthermore, the analytically separate issue of religious syncretism. But it was also a product of very practical and immediate needs such as healing, or ensuring a decent cropand so was served not simply by relatively remote temple priests but by local holy men, local deities, local shrines, local stories, and religious practices defined or administered by local figures — loci of religious 79 Morony, Iraq after the Muslim Conquest, — But is it useful to think of Islam as principally a product of Arabia, as the Islamic tradition does?
Oxford University Press, Those traditions and the expectations they encouraged may have shaped the particular form of Coptic Christianity: Thereupon this revelation has come down and this prophecy has appeared in the form of myself, Mani, the envoy of the true God in the Land of Babylon. By the early first century CE, the Alexandrian Jewish philosopher Philo estimated the total Jewish population of Egypt berky one fromation Jews were found in all the major towns, in the Delta, the Thebaid, and the Fayyum.
Cambridge University Press,— Cambridge University Press,vol.