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The chapter traces the development of Orthodoxy by focusing on the Ecumenical Patriarchate of Constantinople and the Russian Orthodox Church in the early modern period. It is based on the premise that in both cases Orthodoxy faced three main challenges: imperial/political, intellectual, and financial. In both the Ottoman and the Russian empires, the Orthodox Church played important roles in the political, administrative, cultural, economic, ideological, and social lives of the Orthodox believers. Orthodoxy usually provided legitimizing ideological support to state authority, was forced to reckon with Western cultural and theological trends, and also proactively defended its economic interests. For most of the period, the Ecumenical Patriarchate and the Russian Orthodox Church maintained constant contacts, even in the face of mutual suspicions of each other’s motives. The chapter argues that early modern Orthodoxy proved adaptive, developed over time, and withstood the challenges it faced, ultimately keeping its symbolic capital largely intact.
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This article discusses the briefly significant Qadariyya movement during the Umayyad period, with an emphasis on how the movement and its adherents were treated in later sources. The article examines the doctrine of human free will advocated by the Qadariyya, exploring the impetus behind their theological viewpoints and the doctrinal complications that accompanied human free will. It also addresses the debate about the origins of both the doctrine and the movement, and the significance of accusations of Christian roots. The article discusses the views ascribed to prominent Qadari leaders, including Maʿbad al-Juhanī and Ghaylān al-Dimashqī, as well as the systematic persecution of the Qadariyya, led by al-Awzāʿī. It also examines the politicization of the Qadariyya and their entanglement with Yazīd (III) b. al-Walīd’s rebellion during the third fitna. Finally, the article addresses the eclipse of the Qadariyya by the Muʿtazilites.
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This article traces the emergence of a systematic approach to combating heresy during the Umayyad period. It argues that the Umayyads sought to silence religious dissent by labelling it as heresy and that the doctrinal boundaries of orthodoxy narrowed as the Umayyad period progressed. The article also asserts that Umayyad efforts to impose their vision of orthodoxy were an important precedent for the mihna under the Abbasids. © 2011 Society for the Medieval Mediterranean.
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The authors argue that there have been moments in American history when a class analysis entered into popular discourse. What has been "exceptional" about American history is the manner in which that class analysis emerged. When Americans speak the language of "class" and "class warfare," it is often clothed in the rhetoric of labor republicanism. That is, rather than offering a systemic analysis of capitalist processes, American labor republicanism offers a class analysis that sets a small set of bad acting "elites" and their dependents against the mass of American workers. The authors trace this discourse from Franklin Roosevelt's 1936 description of "economic royalists" to Lou Dobbs's nativist attack on "corporate elites" and undocumented workers. As the United States enters a new period of "class awareness" and economic crisis, this republicanism returns to haunt public discourse. © 2010 UALE.
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