3 In the Wake of Parting: Christian Arabic Printing to Suit All Needs
Bibliographic record
Abstract
In the Wake of Parting: Christian Arabic Printing to Suit All Needs 3.1 The Great Divide: 1724, the Year when (almost) Everything ChangedFrom the 16 th century on, the Christians of the Church of Antioch strived to replace Greek and Syriac, the old liturgical languages, with Arabic, a language understood by the majority of the people.One reason was the increasing awareness of Arab identity in the Middle Eastern provinces of the Ottoman Empire, in a population which lived in the midst of Turkish speakers, under a Muslim administration.First the Greek language, then Syriac lost ground before Arabic, and thus, the necessity arose to have all liturgical books available in this language, in versions revised by the theologians and scholars of the Church of Antioch.An effort to unify the existing texts that circulated in inconsistent versions filled with copyists' errors and doctrinal variations was becoming urgent.Standardized liturgical texts in a sufficient number of printed copies were required.Unified church books would provide the clergy, especially its upper ranks, with a feeling of consistency and harmony of the theological expresssion.This would be a strong support for the unity of the Byzantine-rite communities in their prayer and communion.There was no opposition to the use of Arabic in church life and liturgy among Arabic-speaking Christians, as there often was in Western Europe to the use of the vernacular.Arabic versions of the essential liturgical books had been in use to some degree since the 10 th century. 1 They circulated in beautifully copied manuscripts, some decorated with splendid miniatures. 2 In Damascus in the 17 th century, the Psalms were read in Arabic, and the Epistles and Gospels in Greek, Arabic, and Turkish. 3 However, a movement towards standardization was absent from the Arabic-speaking churches for a long time.Referring to the early period of Arabic liturgical literature, Ronny Vollandt summs it up as follows:1 HMLÉM III.1, p. 216, n. 126. 2 A relevant example is the manuscript of the Arabic Psalter of IMO in Saint Petersburg, comprising several tens of colored miniatures created by Yūsuf al-Muṣawwir, a good friend of Paul of Aleppo.
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How this classification was reachedexpand
Full frame distilled prediction
Teacher imitationNot calibrated prevalence, not ground truth. Human validation pending. Learned from the 10,348 direct Codex labels and 10,348 direct Gemma labels. Candidate is the union of thresholded teacher heads; consensus is their intersection. These outputs are machine_predicted_unvalidated and are not human labels or direct frontier model labels.
Codex and Gemma teacher scores by category
| Category | Codex | Gemma |
|---|---|---|
| Metaresearch | 0.001 | 0.002 |
| Meta-epidemiology (narrow) | 0.000 | 0.000 |
| Meta-epidemiology (broad) | 0.000 | 0.000 |
| Bibliometrics | 0.000 | 0.000 |
| Science and technology studies | 0.000 | 0.000 |
| Scholarly communication | 0.000 | 0.000 |
| Open science | 0.000 | 0.000 |
| Research integrity | 0.000 | 0.000 |
| Insufficient payload (model declined to judge) | 0.000 | 0.000 |
Machine scores (provisional)
The two teacher heads of the student model, read on this work. A score orders the frame for review; it never asserts a category, and the validation status ships verbatim with every row.
Baseline scores from an immature model (maturity gate not passed, 7 training rounds). Scores rank; they never assert a category.
score_only:v0-immature-baseline · verbatim from the scoring run: score_only means the number may rank works, and no category label ships from itClassification
machine, unvalidatedMachine predicted; a candidate call from one teacher head, not a consensus.
How this classification was reached, model by model and score by score, is at the end of the page under "How this classification was reached".