Ghevond's Text of the Correspondence between ʻUmar II and Leo III
There is a persistent tradition in the Eastern Christian Churches, often referred to by Oriental Christians even at the present day, to the effect that early in the VIIIth century there was an exchange of letters on the question of the respective merits of Christianity and Islam, between the Umayyad...
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Cambridge Univ. Press
1944
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| In: |
Harvard theological review
Year: 1944, Volume: 37, Issue: 4, Pages: 269-332 |
| Online Access: |
Volltext (JSTOR) Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 520 | |a There is a persistent tradition in the Eastern Christian Churches, often referred to by Oriental Christians even at the present day, to the effect that early in the VIIIth century there was an exchange of letters on the question of the respective merits of Christianity and Islam, between the Umayyad Caliph ʻUmar II (717–720) and the Byzantine Emperor Leo III, the Isaurian (717–741), in which the Emperor gloriously refuted the claims of Islam. If this is so, it will represent one of the earliest documents in the Muslim-Christian Controversy known to us. Carl Güterbock rightly states that the beginnings of literary discussions concerning Islam among the Greeks can be traced back to the middle of the VIIIth century, when Leo III was succeeded by his son Constantine V (741–775), but he begins his account of the Byzantine polemists with John of Damascus (†754) and his pupil Theodore Abū Qurra (c. 825). A polemical epistle of Leo III to ʻUmar must have been written before 720, and would thus be earlier than any known Byzantine tractate on this controversy. | ||
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