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For generations of historians, the fall of the Christian-held city of Acre to the Mamluk forces of al-Ashraf Khalil in 1291 brought about the end of the crusading era.
The Uses of the Bible in Crusader Sources makes an important and timely intervention in the field of crusader studies.
Russia’s tsars ruled over more Muslims than any other empire in the world.
In Forging Islamic Power and Place Francis Bradley (Pratt Institute) speaks to a broad audience of historians, religious studies scholars and, most specifically, students of Islamic intellectualism. The crux of the study is based upon the analysis of 1,300 manuscripts that have received minimal scholarly attention to date (p.
Why would a hardened band of foreign jihādi warriors agree to work for a self-proclaimed leader of the Christian world – especially one militantly opposed to Islam, who kept his own Muslim citizens under close surveillance? And why would such a ruler choose to keep that particular type of professional killer in his personal employ?
The Andalusian jurist Abū Bakr al-Ṭurṭūshī (d. 1126) was once asked whether or not it was permissible to eat cheese imported into Alexandria from the Christian territories along the northern coastline of the Mediterranean. The question clearly intrigued al-Ṭurṭūshī, since he went to considerable lengths to research the subject before issuing his final response.
This review was developed from a discussion on the occasion of the launch of the book, hosted by the 'Rethinking Modern Europe’ seminar in which both author and reviewer participated, together with Professor Benjamin Fortna (University of Arizona).
This book is concerned with the paradoxes and oxymora (p. 80) inherent in a longue-durée of Western thought, rooted in Christian theology, about political and religious violence: liberty and coercion; violence and peace; cruelty and mercy; shedding blood to achieve peace; violence and martyrdom, election and universalism, old and new, and even, in a sense, the state and the church.
Readers of English who want to know more about the experience of the Greek Orthodox Church under Ottoman rule have generally reached for Steven Runciman’s The Great Church in Captivity, first published by Cambridge University Press in 1968.(1) As an introductory guide to the topic, the book has stood up very well over the years but inevitably some aspects of i
This is a very welcome addition to the study of dress in antiquity. While studies of clothing, bodily adornment and the body language of antiquity are becoming more frequent, a volume that considers the role of religious dress and the religious meanings of dress among Jews and Christians takes this research in new directions.