Éditeur : Holmes & Meier Publishers | Date & Lieu : 1982-01-01, New York & London |
Préface : | Pages : 266 |
Traduction : | ISBN : 0-8419-0520-7 |
Langue : Anglais | Format : 150x220 mm |
Code FIKP : Liv. Ang. Bra. Chr. 4942 | Thème : Religion |
Présentation
|
Table des Matières | Introduction | Identité | ||
Versions
Christians and Jews in the Ottoman Empire, n°II
Bernard Lewis is Cleveland E. Dodge Professor of Near Eastern Studies at Princeton and a long-term member of the Institute for Advanced Studies. |
Introduction Benjamin Braude In 1517 Sultan Selim's conquest of Syria and Egypt expanded the territory of the Ottoman Empire to include the heartland of Islam which was also the home of the ancient Christian churches of the East and numerous, mostly Arabic-speaking, Jewish communities. Copts, Maronites, Jacobites as well as other smaller communities now entered the Ottoman domain. Consistent with their ad hoc policies, the conquerors were content, for the most part, to let local conditions determine the collection of taxes and relations with ecclesiastical authorities (see below chapter 1, by Amnon Cohen, and chapter 2, by Muhammad Adnan Bakhit). The conquest also brought into the empire additional communicants of the Greek Orthodox and Armenian churches. The Greek Patriarchates of Antioch, Jerusalem, and Alexandria eventually submitted to the authority of Constantinople. On the other hand, because the leadership of the Armenian church was divided between Ejmiacin, Cilicia, and Istanbul itself, local Armenian communities retained a certain freedom of action. Of all the empirewide groups, the pattern of authority of the Jewish community was the least affected by the conquest. For nearly a millennium, these peoples of the East had lived under Islam. The Ottoman conquest merely exchanged one Muslim master for another. In the Arabic-speaking lands, the overwhelming majority of Christians and Jews had become linguistically assimilated to the Muslim population. Socially they were less obviously separated and distinctive than their coreligionists in Ottoman Europe. Concomitantly their numbers had dwindled and their influence upon society was small. With few exceptions, the indigenous churches of the newly conquered lands were isolated from the West. They were regarded as schismatics by Roman Catholicism and, for that matter, by Greek Orthodoxy. The origins of these conflicts date from the fifth century when a number of theological disputes arose concerning the nature of Christ. Initially there were three major groups. Nes- torius, who from 428 to 431 served as Patriarch of Constantinople, argued that there were two separate natures coexistent in Christ, the human and the divine. The vessel of the Godhead was Christ, a human son of Mary. In opposition to this doctrine, Cyril, Patriarch of Alexandria, argued that Christ was of a single ... |