The Conversations with the Syrian Orthodox under Justinian (532)

Author(s):  
Sebastian Brock
Keyword(s):  
Author(s):  
Katrin König

SummaryChristian theologians can explain the Trinitarian faith today in dialogue with Islamic thinkers as “deepened monotheism”. Therefore it is important to widen the systematic-theological discourse in an ecumenical and transcultural perspective and to retrieve resources from Western and non-Western traditions of Trinitarian thought (I).In this paper I will first work out historically that the Trinitarian creed of Nicea and Constantinople was originally an ecumenical but non-Western creed (II). Afterwards, I investigate the philosophical-theological reflection on the Trinity by Anselm of Canterbury (1033–1109) in the context of early interreligious encounters in the Latin West. Based on biblical, augustinian and Greek sources, he developed an approach to understand the mystery of the Trinity by rational arguments as “deepened monotheism” (III). Then I will proceed to explore the philosophical-theological dialogues on the Trinity from the Arabic philosopher and Syrian-orthodox theologian Yaḥyā ibn ‘Adī (893–974). Much earlier he developed rational arguments for the Triunity of God with reference to Aristotle. Thereby he answers to anti-trinitarian arguments from Islamic thinkers like al-Kindī and al-Warrāq. He intends that the Trinitarian faith of Christian minorities can thereby be understood and tolerated by Islamic thinkers as rationally founded “deepened monotheism” (IV).In the end I will evaluate what these classics from the Western and non-western traditions of Trinitarian thought contribute to explicate the doctrine of the Trinity today in a pluralistic religious context as “deepened monotheism” (V).


1977 ◽  
Vol XXVIII (2) ◽  
pp. 525-528
Author(s):  
E. C. WHITAKER
Keyword(s):  

2019 ◽  
Vol 22 (1) ◽  
pp. 345-394
Author(s):  
András Mércz

Abstract The core of this paper is an edition of Moses of Mardin’s grant of arms, which, accompanied by relevant excerpts from his unpublished Syriac correspondence, provides new information on the life of this 16th-century Syrian Orthodox monk, who played an important role at the dawn of the European Syriac scholarship. He was not only granted with a coat of arms, but he was also received by Ferdinand I, which shows the importance of his major achievement, the edition of the Syriac New Testament. The paper points out that he lived in the Jesuit college in Vienna with the scions of the most influential noblemen, which illustrates his social milieu. It will be argued that he remained Syrian Orthodox despite his earlier Catholic profession of faith. It will also be argued that Moses acquired the right to bear the described coat of arms without ennoblement, and he probably did not use it.


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