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Within the 2004 election, eighty percentage of these who claimed В“moral valuesвЂќ was once crucial factor affecting their vote solid their ballots for Bush, as did sixty three percentage of common churchgoers. for the reason that then, the spiritual correct has endured to cement an organization among В“ChristianвЂќ and В“moralвЂќ values and conservative regulations.
Born in Saxony in 1096, Hugh grew to become an Augustinian monk and in 1115 moved to the monastery of Saint Victor, Paris, the place he spent the rest of his existence, finally turning into the top of the varsity there. His writings conceal the full variety of arts and sacred technological know-how taught in his day. Paul Rorem bargains a easy advent to Hugh's theology, via a complete survey of his works.
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Additional info for Early Christian Explanations of the Trinity in Arabic in the Context of Muslim Theology (PhD, Birmingham)
Other patrons included family members of various 25 For more on the transmission of Greek thought into Arabic see-Gutas, Dimitri. Greek thought, Arabic culture: The Graeco-Arabic translation movement in Baghdad and early Abbasid society (2 nd-4th/ 8th10th centuries) (London: Routledge, 1998); and: Endress, G. and Remke, K. The ancient tradition in Christian and Islamic Hellenism : studies on the transmission of Greek philosophy and sciences: dedicated to H. J. Drossaart Lulofs on his ninetieth birthday.
Greek was certainly the liturgical language of the Melkite church. 32 To the East in Mesopotamia, another form of Aramaic, Syriac, remained the language of the majority. As F. M. Donner puts it: Even after nearly ten centuries of Greco-Roman culture, the great mass of the Syrian populace remained thoroughly Semitic. Syrians never embraced the Greek tongue or Greek culture to the extent that some other groups certainly had. 33 Following the Council of Chalcedon in 451, which formally set out and ratified the Byzantine expression of the nature of Jesus Christ and the Incarnation, the cultural 32 Griffith, S.
The influence of Muslim concerns on ūohn s writings, however, should not be overemphasised. Many of the issues he treats are traditional Christian ones as well 50 as Muslim ones, and the evidence, particularly from his De Haeresibus, points to his not taking Islam very seriously. Indeed, from his treatment of Islam in the second part of the Fount of Knowledge as the most recent in a series of heresies, it is clear that John of Damascus regarded Islam as an aberrant form of Christianity rather than a separate faith.