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GlobalizationsContradictionsGeographiesOfDiscipline
DestructionAndTransformation1stEditionDennis
ConwayDigitalInstantDownload
Author(s):DennisConway,NikHeynen
ISBN(s):9781135986247,1135986258
Edition:1
FileDetails:PDF,4.50MB
Year:2006
Language:english
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a day for five days. The regular Sunday baptisms by immersion in running water are largely voluntary and meritorious: these latter correspond to the Moslem laws of purifications and take place after touching a dead body, the birth of a child, marriage, etc.
The moral code of the Sabeans is that of the Old Testament in nearly every particular. Polygamy is allowed to the extent of five wives, and is even recommended in the Sidra Rabba but is seldom indulged in. They do not circumcise; this is important, proving that they are not of Arab origin. They have no holy places or churches except those we have described which are built for a single night on the riverside.
The story that they go on pilgrimage to Haran[112] and visit the Pyramids as the tomb of Seth[113] is apparently a myth. They are friendly to Christians of all sects and love to give the impression that because they honor the Baptist they are more closely related to us than are the Jews and Moslems. Of course they deny that they do not accept Jesus as a true Prophet, as they do all those other articles of their belief, which they deem wisest or safest to keep concealed.
All our investigations end as we began, by finding that the Sabeans “worship that which they know not,” and profess a creed whose origin is hidden from them and whose elements, gathered from the four corners of the earth, are as diverse as they are incongruous. Who is able to classify these elements or among so much heterogeneous débrisdig down to the original foundations of the structure? If we could, would we not, as in so many other cases, come back to Babylonia and the monuments?
XXIX
EARLY CHRISTIANITY IN ARABIA
“And some fell among thorns.”—Matthewxiii. 7.
“But while men slept, his enemy came and sowed tares among the wheat and went his way. But when the blade was sprung up and brought forth fruit then appeared the tares also. So the servants of the house-holder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this.”—Matthewxiii. 25-28.
It is recorded in the Acts of the apostles that Arabians, or Arabian proselytes, were present at the Jewish feast of Pentecost. We must therefore go back to Apostolic times to find the beginnings of Christianity in Arabia. Whether these Arabians were from the northern part of the peninsula bordering on Syria, from the dominions of the Arabian king Hareth (Aretas), or came as Jewish proselytes from distant Jewish colonies of Yemen, must ever remain uncertain. In any case they doubtless carried back to their homes something of the Pentecostal message or blessing. The New Testament references to Arabia are not disconnected and unique, but stand in closest relation to the whole Old Testament revelation of God’s dealings with Ishmael and his descendants.
In Paul’s letter to the Galatians,[114] he writes, “Neither went I up to Jerusalem to them which were apostles before me; but I went to Arabia, and returned again unto Damascus.” What did the great apostle to the Gentiles do in Arabia? A consideration of this question will give us a better standpoint to review the later rise of Christianity not only in North Arabia, but in Nejran and Yemen. “A veil of thick darkness,” says Lightfoot, “hangs over St. Paul’s visit to Arabia.” The
