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Parallels Between the Qur'an and Late Antique Judeo-Christian Literature: Difference between revisions
Parallels Between the Qur'an and Late Antique Judeo-Christian Literature (view source)
Revision as of 22:44, 9 February 2025
, 9 FebruaryRejected the last text change (by CPO675) and restored revision 138528 by Plantfromabove: The linked source cites catholic theology; there does not appear to be any place in the bible or even contemporary apocrypha where Satan/Lucifer is described as a fallen angel, this is later mythology
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(→The seven skies/heavens: Added another late antique Judeo-Christian idea not found in the bible here - 'Sinless Angels') Tags: Reverted Visual edit |
(Rejected the last text change (by CPO675) and restored revision 138528 by Plantfromabove: The linked source cites catholic theology; there does not appear to be any place in the bible or even contemporary apocrypha where Satan/Lucifer is described as a fallen angel, this is later mythology) Tag: Manual revert |
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{{Quote|Reyhan Durmaz. Stories between Christianity and Islam: Saints, Memory, and Cultural Exchange in Late Antiquity and Beyond. (pp. 78.) University of California Press (2022)|The eschatological reversal of fate was certainly a common theme in ancient | {{Quote|Reyhan Durmaz. Stories between Christianity and Islam: Saints, Memory, and Cultural Exchange in Late Antiquity and Beyond. (pp. 78.) University of California Press (2022)|The eschatological reversal of fate was certainly a common theme in ancient | ||
and late antique mythology,<sup>60</sup> including the Palestinian Talmud where we find a similar tale about a rich tax collector and a poor Torah scholar whose fates are reversed after their deaths.<sup>61</sup> As summarized above, the quranic version is relatively close to the Lucan story in its plot, for which we find a long and rich homiletic tradition. Basil of Caesarea (d. 379), Gregory of Nyssa (d. 394), Gregory of Nazianzus (d. 390), Jerome (d. 420), and Jacob of Sarug (d. 521), among others, have homilies on the Rich Man and Lazarus.<sup>62</sup> Moreover, the Quran displays considerable knowledge of the Lucan passage 16:19–31,63 as well as other parts of the Gospel of Luke.<sup>64</sup> It is likely that this knowledge was also reflected in Q18. It is worth noting that again in the Gospel of Luke there is one more story in which the fates of a rich man and a poor man are reversed (18:9–14), and just like the story of the Rich Man and Lazarus, this passage was interpreted in the homiletic tradition.<sup>65</sup>}} | and late antique mythology,<sup>60</sup> including the Palestinian Talmud where we find a similar tale about a rich tax collector and a poor Torah scholar whose fates are reversed after their deaths.<sup>61</sup> As summarized above, the quranic version is relatively close to the Lucan story in its plot, for which we find a long and rich homiletic tradition. Basil of Caesarea (d. 379), Gregory of Nyssa (d. 394), Gregory of Nazianzus (d. 390), Jerome (d. 420), and Jacob of Sarug (d. 521), among others, have homilies on the Rich Man and Lazarus.<sup>62</sup> Moreover, the Quran displays considerable knowledge of the Lucan passage 16:19–31,63 as well as other parts of the Gospel of Luke.<sup>64</sup> It is likely that this knowledge was also reflected in Q18. It is worth noting that again in the Gospel of Luke there is one more story in which the fates of a rich man and a poor man are reversed (18:9–14), and just like the story of the Rich Man and Lazarus, this passage was interpreted in the homiletic tradition.<sup>65</sup>}} | ||
== The seven skies/heavens == | == The seven skies/heavens == | ||