Al-Māturīdī und die Sunnitische Theologie in Samarkand by Ulrich Rudolph

By Ulrich Rudolph

Al-Māturīdī (d. 944 CE), the in demand ḥanafī student from Samarqand, succeeded in formulating a theological doctrine that is broadly permitted in Sunnī Islam to today. the current quantity examines his teachings by way of describing their critical features and situating them within the background of kalām.
The first half investigates the advance of ḥanafī notion in Transoxania prior to Māturīdī's time. the second one half offers with the opposite spiritual teams (in specific the Mu‘tazilites) which emerged during this quarter in the course of his lifetime. half 3 indicates how he defined and defended the location of his lecturers. In doing so, he reformed their conventional perspectives, thereby constructing his personal theology which then turned the foundation of a brand new culture, viz. the Māturīdite institution.

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In terms of periodization, this book starts with Baxter’s ecclesiological formation from the beginning of his public ministry in 1638, focusing on his Civil War experience and Interregnum ministry, and ends with his activities after the Restoration until the end of the reign of Charles II in 1685. This period of nearly half a century will enable us to identify numerous ecclesiastical and polemical contexts which had direct bearing on Baxter’s ecclesiology, and how his ecclesiological position in turn influenced the trajectory of Puritanism during this period.

William Perkins, 3 vols. (Cambridge, 1609), II:756. 36 John Darrell, A Treatise of the Church: written against them of the separation (1617), sigs. ¶2v–¶3r, 35–41, 26, 28–29. “Visible church is,” Darrell asserted, “a confused and mixt company . . many times it is so overspread with wicked, that the righteous can hardly bee discerned . . , 31.    33 that these people of God are but a Part of those that are thus externally called, is too evident in Scripture and experience.

40 Most recent studies on early modern English Protestant ecclesiology have questioned the once stark polarities of “Puritans vs. 41 In addition to the works by Collinson and Lake cited above, others deserve mention, for they provide the historical and ideological groundwork for 37 Collinson has argued that Puritans cannot be properly defined by themselves, since they comprised only “one half of a stressful relationship,” the other half being the anti-Puritans who were content with a more calendrical and less logocentric piety.

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