• Studies

    Academic works on the Risale-i Nur Collection
  • 1

Sidney Harrison Griffith


Department of Semitic Languages    5809 Riverdale Road

Institute of Christian Oriental Research  Riverdale Park, MD 20737-2141

The Catholic University of America   (301) 927-4919

35 Mullen Library     FAX: (301) 209-0355

Washington, DC 20064 USA   This email address is being protected from spambots. You need JavaScript enabled to view it.

(202) 319-5084

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1960 – BA – Philosophy, Holy Trinity Mission Seminary, Winchester, VA

1965 – Bachelor in Sacred Theology, Holy Trinity Mission Seminary, Winchester, VA

1966 – MS in LS, The Catholic University of America, Washington, DC

1967 – STL – Licentiate in Sacred Theology, The Catholic University of America, Washington, DC

1978 – Ph.D. – Semitic Languages, Syriac/Medieval Arabic, The Catholic University of America, Washington, DC

Dissertation: “The Controversial Theology of Theodore Abū Qurrah (c.750-c.820 AD): A Methodological, Comparative Study in Christian Arabic Literature,” Director: Prof. Richard M. Frank


Academic Positions


Faculty member, Department of Semitic and Egyptian Languages and Literatures, 1977-present.

Ordinary Professor, Department of Semitic Languages, CUA (current appointment).

Director, Graduate Program in Early Christian Studies, CUA, 1984-1999.

Chairman, Department of Semitic Languages, 1983-1989, 2007-2010.

Secretary, Institute of Christian Oriental Research, CUA, 1978-present.

Instructor/Assistant Professor, The Washington Theological Union, 1970-1975.



Fellow, Dumbarton Oaks Center for Byzantine Studies, Washington, DC, 1980-1981.

Lecturer, Princeton Theological Seminary, Spring 1985, 1988; Fall 1991, 1996, 1998.

Fellow, Institute for Advanced Studies, The Hebrew University of Jerusalem, Fall 1992

Visiting Professor, The Walter and Mary Tuohy Chair of Interreligious Studies,

John Carroll University, Cleveland, OH, Fall 2004.

Jordan Lectures, The School of Oriental and African Studies, University of London, May 2006.

Visiting Professor, Department of Theology, Georgetown University, Spring 2007.

Boardman Lecture, University of Pennsylvania, Spring 2008

Member of the Board of Directors, Institute for the Study of Muslim Societies and 

          Civilizations, Boston University.

Albert C. Outler Prize of the American Society of Church History for the Best Book     on Ecumenical Church History, 2006-2008.

The 2008-2009 Edward G. Weltin Lecture in Early Christianity, Washington University, St. Louis, MO, 9 February 2009.



Professional Associations & Memberships


American Academy of Religion

American Oriental Society (Vice-President, President Elect, 2006-2007; President, 2007-2008)

Byzantine Studies Conference (President, 1990-1991)

Catholic Biblical Association

Columbia University Arabic Seminar

International Symposium Syriacum

International Conference of Christian Arabic Studies

Middle East Medievalists

Middle East Studies Association

North American Patristic Society (President, 1986-1988)


Numerous Lectures, Conferences and Workshops



Griffith, Sidney H., “The Controversial Theology of Theodore Abū Qurrah: A Methodological, Comparative Study in Christian Arabic Literature,” Ph. D. Dissertation; Washington, DC: The Catholic University of America, 1978, pp. 86-133.

_____, “Some Unpublished Arabic Sayings attributed to Theodore Abū Qurrah,” Le Muséon 92 (1979), pp. 29-35.

_____, “Comparative Religion in the Apologetics of the First Christian Arabic Theologians,” Proceedings of the PMR Conference: Annual Publication of the Patristic, Mediaeval and Renaissance Conference 4 (1979), pp. 63-87.

_____, “abīb ibn idmah Abū Rā‟iah, A Christian mutakallim of the First Abbasid Century,” Oriens Christianus 64 (1980), pp. 161-201. 

_____, “Chapter Ten of the Scholion: Theodore Bar Kônî‟s Apology for Christianity,” Orientalia Christiana Periodica 47 (1981), pp. 158-188.

_____, “Theodore bar Kônî‟s Apology for Christianity,” Orientalia Christiana Periodica 47 (1981), pp. 158-188.

_____, “Theodore Bar Kônî‟s Scholion: A Nestorian Summa contra Gentiles from the First Abbasid Century,” in N. Garsoïan, T. Mathews & R. Thomson (eds.), East of Byzantium: Syria and Armenia in the Formative Period, Washington, DC: Dumbarton Oaks, 1982, pp. 53-72.

_____, “The Concept of al-uqnūm in „Ammār al-Barī‟s Apology fo the Doctrine of the Trinity,” in Khalil Samir (ed.), Actes du premier congers international d‟études arabes chrétiennes (Goslar, septembre 1980) Orientalia Christiana Analecta, 218; Rome: Pontificium Institutum Studiorum Orientalium, 1982, pp. 169-191.

_____, “Eutychius of Alexandria on the Emperor Theophilus and Iconoclasm in Byzantium: A Tenth Century Moment in Christian Apologetics in Arabic,” Byzantion 52 (1982), pp. 154-190.

_____, “‛Ammār al-Barī‟s Kitāb al-burhān: Christian Kalām in the First Abbasid Century,” Le Muséon 96 (1983), pp. 145-181.

_____, “The Prophet Muammad, his Scripture and his Message according to the Christian Apologies in Arabic and Syriac from the First Abbasid Century,” in T. Fahd

(ed.), La vie du prophète Mahomet; colloque de Strasbourg – 1980, Paris: Presses Universitaires de France, 1983, pp. 118-122.

_____, “The Arabic Account of „Abd al-Masī an-Narānī al-Ghassānī,” Le Muséon 98 (1985), pp. 331-374.

_____, “The Gospel in Arabic: An Inquiry into its Appearance in the First Abbasid Century,” Oriens Christianus 69 (1985), pp. 126-167.

_____, “Stephen of Ramlah and the Christian Kerygma in Arabic in Ninth-Century Palestine,” Journal of Ecclesiastical History 36 (1985), pp. 23-45.

_____, “Theodore Abū Qurrah‟s Arabic Tract on the Christian Practice of Venerating Images,” Journal of the American Oriental Society 105 (1985), p. 58.

_____, “Ephraem, the Deacon of Edessa, and the Church of the Empire,” in T.P. Halton & J. Eilliman (eds.), Diakonia: Studies in Honor of Robert T. Meyer (Washington, DC: CUA Press, 1986), pp. 22-52. 

_____, “Greek into Arabic: Life and Letters in the Monasteries of Palestine in the 9th Century; the Example of the Summa Theologiae Arabica,” Byzantion 56 (1986), pp. 117-138.

_____, “A Ninth Century Summa Theologiae Arabica,” in K. Samir (ed.), Actes du Deuxième Congrès International d‟Études Arabes Chrétiennes (Oosterhesselen, septembre 1984), Orientalia Christiana Analecta, 226; Rome: Pontificio Istituto degli Studii Orientali, 1986, pp.123-141.

_____, “Anastasios of Sinai, the Hodegos and the Muslims,” Greek Orthodox Theological Review 32 (1987), pp. 341-358.

_____, “Dionysius Bar Salībī on the Muslims,” in H.J.W. Drijvers, R. Lavenant, C. Molenberg, and G.J. Reinink (eds.), IV Symposium Syriacum 1984: Literary Genres in Syriac Literature (Groningen-Oosterhesselen 10-12 September) Orientalia Christiana Analecta, 229; Rome: Pont. Institutum Studiorum Orientalium, 1987, pp. 353-365.

_____, “Ephraem the Syrian‟s Hymns „Against Julian‟: Meditations on History and Imperial Power,” Vigiliae Christianae 41 (1987), pp. 238-266.

_____, “Free Will in Christian Kalām: The Doctrine of Theodore Abū Qurrah,” Parole de l‟Orient 14 (1987), pp. 79-107.

_____, “Free Will in Christian Kalām: Moshe bar Kepha against the Teachings of the Muslims,” Le Muséon 100 (1987), pp. 143-159.

_____, “The Monks of Palestine and the Growth of Christian Literature in Arabic,” The Muslim World 78 (1988), pp. 1-28.

_____, “Jews and Muslims in Christian Syriac and Arabic Texts of the Ninth Century,” Jewish History 3 (1988), pp. 65-94.

_____, “Anthony David of Baghdad, Scribe and Monk of Mar Sabas: Arabic in the Monasteries of Palestine,” Church History 58 (1989), pp. 7-19.

_____, “Images of Ephraem: The Syrian Holy Man and his Church,” Traditio 45 (1989-1990), pp. 7-33.

_____, “Bashīr/Besér: Boon Companion of the Byzantine Emperor Leo III; the Islamic Recension of his Story in Leiden Oriental MS 951 (2),” Le Muséon 103 (1990), pp. 293-327.

_____, “The First Christian Summa Theologiae in Arabic: Christian Kalām in Ninth-Century Palestine,” in Michael Gervers & Ramzi Jibran Bikhazi (eds.), Conversion

and Continuity: Indigenous Christian Communities in Islamic Lands; Eighth to Eithteenth Centuries, Papers in Mediaeval Studies, 9; Toronto: Pontifical Institute of Mediaeval Studies, 1990, pp. 15-31.

_____, “Free Will in Christian Kalām: Chapter XVIII of the Summa Theologiae Arabica,” in Regine Schulz & Manfred Görg (eds.), Lingua Restituta Orientalis: Festgabe für Julius Assfalg, Ägypten und Altes Testament: Studien zu Geschichte, Kultur und Religion Ägyptens und des Alten Testaments, Bd. 20: Wiesbaden: In Kommission bei Otto Harrassowitz, 1990, pp. 129-134.

_____, “Islam and the Summa Theologiae Arabica; Rabī I, 264 A.H.,” Jerusalem Studies in Arabic and Islam 13 (1990), pp. 225-264.

_____, “Thomas Merton, Louis Massignon, and the Challenge of Islam,” The Merton Annual 3 (1990), pp. 151-172.

_____, “The Apologetic Treatise of Nonnus of Nisibis,” ARAM 3 (1991), pp. 115-138.

_____, “Christians and Muslims,” The Priest 47/7 (July, 1991), pp. 13-15.

_____, “The Descendants of Abraham: Jews, Christians, and Muslims,” CUA Magazine, 3/2 (Summer, 1991), pp. 18-21.

_____, “‟Faith Seeking Understanding‟ in the Thought of St. Ephraem the Syrian,” in George C. Berthold (ed.), Faith Seeking Understanding: Learning and the Catholic Tradition; Selected Papers from the Symposium and Convocation Celebrating the Saint Anselm College Centennial, Manchester, NH: Saint Anselm College Press, 1991, pp. 35-55.

_____, “Singles in God‟s Service: Thoughts on the Īīdāyê from the Works of Aphrahat and Ephraem the Syrian,” The Harp 4 (1991), pp. 145-159.

_____, Arabic Christianity in the Monasteries of Ninth-Century Palestine, Collected Studies Series, 380; Aldershot, Hamp.: Variorum/Ashgate, 1992.

_____, “Images, Islam and Christian Icons: a Moment in the Christian/Muslim Encounter in Early Islamic Times,” in P. Canivet & J. –P. Rey-Coquais (eds.), La Syrie de Byzance à l‟Islam VIIe-VIIIe sièclesActes du Colloque International Lyon-Maison de l‟Orient Mediterranéen, Paris – Institut du Monde Arabe, 11-15 Septembre 1990, Damascus: Institut Français de Damas, 1992, pp. 121-138.

_____, “Disputes with Muslims in Syriac Christian Texts: from Patriarch John (d.648) to Bar Hebraeus (d.1286),” in B. Lewis & F. Niewöhner (eds), Religionsgespräche im Mittelalter, Wolfenbütteler Mittelalter-Studien, 4, (Wiesbaden: Otto Harrassowitz, 1992), pp. 251-273.

_____, Theodore Abū Qurrah: The Intellectual Profile of an Arab Christian Writer of the First Abbasid Century, The Dr. Irene Halmos Chair of Arabic Literature Annual Lecture; Tel Aviv: Tel Aviv University, 1992.

_____, “Theodore Abū Qurrah‟s On the Veneration of the Holy Icons,” The Sacred Art Journal 13 (1992), pp. 3-19.

_____ & Monica J. Blanchard, “Henri Hyvernat (1858-1941) and the Beginning of Syriac Studies at the Catholic University of America,” ARAM 5 (1993), pp. 181-196.

_____, “Holy Land History from the Archive of Old South Palestinian Arabic Texts,” [Hebrew] Cathedra for the History of Eretz Israel and its Yishuv 69 (1993), pp. 57-78.

_____, “The Image of the Image Maker in the Poetry of St. Ephraem the Syrian” Studia Patristica 25 (1993), pp. 258-269.

_____, “Monks, „Singles‟, and the „Sons of the Covenant‟: Reflections on Syriac Ascetic Terminology,” in EYLOGHMA: Studies in Honor of Robert Taft S.J., Studia Anselmiana, 110; Rome: Pontificio Ateneo S. Anselmo, 1993, pp. 141-160.

_____, “Reflections on the Biography of Theodore Abū Qurrah,” Parole de l‟Orient 18 (1993), pp. 143-170.

_____, “Muslims and Church Councils: The Apology of Theodore Abū Qurrah,” in E. A. Livingstone (ed.), Studia Patristica  (vol. 25; Louvain: Peeters, 1993), pp. 270-299.

_____, “Kenneth Cragg on Christians and the Call to Islam,” Religious Studies Review 20 (1994), pp. 29-35.

_____, “Faith and Reason In Christian Kalām: Theodore Abū Qurrah on Discerning the True Religion,” in S. Kh. Samir & J. S. Nielsen, Christian Arabic Apologetics during the Abbasid Period (750-1258), Studies in the History of Religions, vol. LXIII; Leiden: Brill, 1994, 1-43.

_____, “Julian Saba, „Father of the Monks‟ of Syria,” Journal of Early Christian Studies 2 (1994), pp. 185-216.

Mayfa‛ah: Un sito dimenticato nella primitive tradizione islamica,” in M. Piccirillo & E. Alliata, Umm al-Raas Mayfa‛ahI: Gli scavi del complesso di Santo Stefano, Studium Biblicum Franciscanum, Collectio Maior, 28; Jerusalem: Studium Biblicum Franciscanum, 1994, pp. 51-54.

_____, “Michael, the Martyr and Monk of Mar Sabas Monastery, at the Court of the Caliph „Abd al-Malik: Christian Apologetics and Martyrology in the Early Islamic Period,” ARAM 6 (1994), pp. 115-148.

_____, “Asceticism in the Church of Syria: The Hermeneutics of Early Syrian Monasticism,” in V. Wimbush & R. Valantasis (eds.), Asceticism, New York: Oxford University Press, 1995, pp. 220-245.

_____, Syriac Writers on Muslims and the Religious Challenge of Islam, MōrānEth‟ō, 7, Kottayam, Kerala: St Ephraem Ecumenical Research Institute, 1995.

_____, “Muammad and the Monk Baîrâ: Reflections on a Syriac and Arabic Text from Early Abbasid Times,” Oriens Christianus 79 (1995), pp. 146-174.

_____, “The Kitāb mi al-„aql of Severus ibn al-Muqaffa„: A Profile of the Christian Creed in Arabic in Tenth Century Egypt,” Medieval Encounters 2 (1996), pp. 15-42.

_____, “The View of Islam from the Monasteries of Palestine in the Early „Abbasid Period: Theodore Abū Qurrah and the Summan Theologiae Arabica,” Islam and Christian-Muslim Relations 7 (1996), pp. 9-28.

_____, Faith Adoring the Mystery: Reading the Bible with St. Ephraem the Syrian, The Père Marquette Lecture in Theology, 1997; Milwaukee, WI: Marquette University Press, 1997.

_____, “The Muslim Philosopher al-Kindī and his Christian Readers: Three Arab Christian Texts on „The Dissipation of Sorrows‟,” Bulletin of the John Rylands University Library of Manchester 78 (1996), pp. 111-127.

_____ (intro. & trans.), A Treatise on the Veneration of the Holy Icons Written in Arabic by Theodore Abū Qurrah, Bishop of arrān; Translated into English, with Introduction and Notes, Eastern Christian Texts in Translation, 1; Leuven: Peeters, 1997.

_____, “From Aramaic to Arabic: The Languages of the Monasteries of Palestine in the Byzantine and Early Islamic Periods,” Dumbarton Oaks Papers 51 (1997), pp. 11-31.

_____, “Sharing the Faith of Abraham: the „Credo‟ of Louis Massignon,” Islam and Christian-Muslim Relations 8 (1997), pp. 193-210.

_____, “Byzantium and the Christians in the World of Islam: Constantinople and the Church in the Holy Land in the Ninth Century,” Medieval Encounters 3 (1997), pp. 231-265.

_____, “Christians, Muslims and Neo-Martyrs: Saints‟ Lives and Holy Land History,” in Arieh Kofsky & Guy G. Stroumsa (eds.), Sharing the Sacred: Religious Contacts and Conflicts in the Holy Land; First-Fifteenth Centuries CE, Jerusalem: Yad Izhak Ben Zvi, 1998, pp. 163-207.

_____, “What has Constantinople to do with Jerusalem? Palestine in the Ninth Century; Byzantine Orthodoxy in the World of Islam,” in Leslie Brubaker (ed.), Byzantium in the Ninth Century: Dead or Alive? Papers from the Thirtieth Spring Symposium of Byzantine Studies, Birmingham, March 1996, Aldershot, Hamps./Brookfield, VT: Variorum, 1998, pp. 181-194.

_____, “Arab Christian Culture in the Early Abbasid Period,” Bulletin of the Royal Institute for Inter-Faith Studies 1 (1999), pp. 25-44.

_____, “Setting Right the Church of Syria: Saint Ephraem‟s Hymns against Heresies,” in William E. Klingshirn & Mark Vessey (eds.), The Limits of Ancient Christianity: Essays on Late Antique Thought and Culture in Honor of R. A. Markus, Ann Arbor: The University of Michigan Press, 1999, pp. 97-114.

_____, “The Marks of the „True Church‟ according to Ephraem‟s Hymns against Heresies,” in G.J. Reinink & A.C. Klugkist (eds.), After Bardaisan: Change and Continuity in Syriac Christianity: Drijvers Festschrift, Orientalia Lovaniensia Analecta, 89; Leuven: Uitgeverij Peeters en Departement Oosterse Studies, 1999, pp. 125-140.

_____, “‟Spirit in the Bread, Fire in the Wine‟: The Eucharist as „Living Medicine‟ in the Thought of Ephraem the Syrian,” in Sarah Beckwith (ed.), Catholicism and Catholicity: Eucharistic Communities in Historical and Contemporary Perspectives, Directions in Modern Theology; Oxford: Blackwell Publishers, 1999, pp. 113-134.

_____, “The Signs and Wonders of Orthodoxy: Miracles and Monks‟ Lives in Sixth Century Palestine,” in John Cavadini (ed.), Miracles in Jewish and Christian Antiquity: Imagining Truth , Notre Dame Studies in Theology, vol. 3; Notre Dame, IN: University of Notre Dame Press, 1999, pp. 139-168.

_____, “The Qur‟ān in Arab Christian Texts: The Development of an Apologetical Argument: Abū Qurrah in the Malis of al-Ma‟mūn,” Parole de l‟Orient 24 (1999), pp. 203-233.

_____, “The Monk in the Emir‟s Majlis: Reflections on a Popular Genre of Christian Literary Apologetics in Arabic in the Early Islamic Period,” in Hava Lazarus-Yafeh et al. (eds.), The Majlis: Interreligious Encounters in Medieval Islam, Studies in Arabic Language and Literature, vol. 4; Wiesbaden: Otto Harrassowitz, 1999, pp. 13-65.

_____, Ken Parry et al. including Sidney H. Griffith, (eds.), The Blackwell Dictionary of Eastern Christianity, Oxford: Basil Blackwell Publishers, 1999.

_____, “„Un entretien sur toutes choses humaines et divines‟: Au travers de la correspondence de Louis Massignon et de Thomas Merton,” in Jacques Keryell, Louis Massignon aou Coeur de notre temps (Paris: Éditions Karthala, 1999), pp. 259-278.

_____, “Disputing with Islam in Syriac: The Case of the Monk of Bêt ālê with a Muslim Emir,” Hugoye 3.1 (January, 2000), http://Syrcom.cua.edu/Hugoye/Vol3No1/HV3N1/Griffith.html.. .

_____, “Melkites, Jacobites and the Christological Controversies in Arabic in Third/Ninth-Century Syria,” in David Thomas (ed.), Syrian Christians under Islam: the first Thousand Years, Leiden: Brill, 2001, pp. 9-55.

_____, “‟The Thorn among the Tares‟: Mani and Manichaeism in the Works of St. Ephraem the Syrian,” Studia Patristica 35 (2001), pp. 395-427.

_____, “The Life of Theodore of Edessa: History, Hagiography, and Religious Apologetics in Mar Saba Monastery in Early Abbasid Times,” in Joseph Patrich (ed.), The Sabaite Heritage in the Orthodox Church from the Fifth Century to the Present Orientalia Lovaniensia Analecta, 98; Leuven: Peeters, 2001, pp. 147-169.

_____, The Beginnings of Christian Theology in Arabic: Muslim-Christian Encounters in the Early Islamic Period, Collected Studies Series, 746; Aldershot, Hamp.: Variorum/Ashgate, 2002.

_____, “The Handwriting on the Wall: Graffiti in the Church of St. Antony,” in Elizabeth S. Bolman (ed.), Monastic Visions: Wall Paintings in the Monastery of St.

Antony at the Red Sea, New Haven, CT: American Research Center in Egypt/Yale University Press, 2002, pp. 185-193.

_____, “Christianity in Edessa and the Syriac-Speaking World: Mani, Bar Dayān and Ephraem; the Struggle for Allegiance on the Aramean Frontier,” Journal of the Canadian Society for Syriac Studies 2 (2002), pp. 5-20.

_____, “The Doctrina Addai as a Paradigm of Christian Thought in Edessa in the Fifth Century,” Hugoye 6.2 (2003), http://Syrcom.cua.edu/Hugoye/Vol6No2/HV6N2Griffith.html.

_____, Abraham Qīdūnāyâ, St. Ephraem the Syrian and Early Monasticism in the Syriac-Speaking World,” in Maciej Bielawski & Daniël Hombergen (eds.), Il Monachesimo tra Eredità e Aperture: Atti del SimposioTesti e Temi nella Tradizione del Monachesimo Cristiano” per il 50˚ Anniversario dell‟Istituto Monastico di Sant‟Anselmo, Roma, 28 maggio-l giugno 2002, Studia Anselmiana, 140; Roma: Pontificio Ateneo S. Anselmo, 2004, pp. 239-264.

_____, “Theology and the Arab Christian: The Case of the „Melkite‟ Creed,” in David Thomas (ed.), A Faithful Presence: Essays for Kenneth Cragg, London: Melisende, 2003, pp. 184-200.

_____, “The Gospel, the Qur‟ān, and the Presentation of Jesus in al-Ya‛qūbī‟s Ta‟rīkh,” in John C. Reeves (ed.), Bible and Qur‟ān: Essays in Scriptural Intertextuality, Society of Biblical Literature Symposium Series, no. 24; Atlanta: Society of Biblical Literature, 2003, pp. 133-160.

_____, “The „Philosophical Life‟ in Tenth Century Baghdad: The Contribution of Ya ibn „Adī‟s Kitāb tahdhīb al-akhlāq,” in David Thomas (ed.), Christians at the

Heart of Islamic Rule: Church Life and Scholarship in „Abbasid Iraq, The History of Christian-Muslim Relations, vol. 1; Leiden: Brill, 2003, pp. 129-149.

_____, “Apologetics and Historiography in the Annals of Eutychios of Alexandria: Christian Self-Definition in the World of Islam,” in R. Ebied & H. Teule (eds.), Studies on the Christian Arabic Heritage, Eastern Christian Studies, 5; Leuven: Peeters, 2004, pp. 65-89.

_____, “Beyond the Euphrates in Severan Times: Mani, Bar Dayān, and the Struggle for Allegiance on the Syrian Frontier,” in Ellen Bradshaw Aitken & Jennifer K. Berenson Maclean (eds.), Philostratus‟s Heroikos: Religion and Cultural Identity in the Third Century C.E., Writings from the Greco-Roman World, no. 6; Atlanta: Society of Biblical Literature, 2004, pp. 317-332.

_____, “Mystics and Sufi Masters: Thomas Merton and Dialogue between Christians and Muslims,” Islam and Christian-Muslim Relations 15 (2004), pp. 299-316.

_____, “Answering the Call of the Minaret: The Topics and Strategies of Christian Apologetics in the World of Islam,” in Martin Tamcke & Andreas Heinz (eds.), Die Suryoye und ihre Umwelt: 4. deutsches Syrologen-Symposium in Trier 2004; Festgabe Wolfgang Hage zum 70. Geburtstag, Studien zur Orientalischen Kirchengeschichte, Band 36; Münster: Lit Verlag, 2005), pp. 11-42.

_____, “Answering the Call of the Minaret: Christian Apologetics in the World of Islam,” in J.J. Van Ginkel, H.L. Murre-Van Den Berg & T.M. Van Lint (eds.), Redefining Christian Identity: Cultural Interaction in the Middle East since the Rise of Islam, Orientalia Lovaniensia Analecta, 134; Leuven: Uitgeverij Peeters en Departement Oosterse Studies, 2005, pp. 91-126.

_____, “Arguing from Scripture: The Bible in the Christian/Muslim Encounter in the Middle Ages,” in T.J. Heffernan & T.E. Burman (eds), Scripture and Pluralism: Reading the Bible in the Religiously Plural Worlds of the Middle Ages and Renaissance, Studies in the History of Christian Traditions, CXXIII; Leiden: Brill, 2005, pp. 29-58.

_____, “Giovanni di Damasco e la chiesa in Siria all‟Epoca degli Omayyadi,” in Giovanni di Damasco: Un Padre al Sorgere dell‟Islam, Atti del XIII Convegno Ecumenico Internazionale di Spiritualità Ortodossa, Sezione Bizantina, 11-13 settembre 2005; Bose, Italia: Edizioni Qiqajon/Communità di Bose, 2006, pp. 21-52..

_____, “Ya ibn „Adī‟s Colloquy on Sexual Abstinence and the Philosophical Life,” in James E. Montgomery (ed.), Arabic Theology, Arabic Philosophy; from the Many to the One: Essays in Celebration of Richard M. Frank, Orientalia Lovaniensia Analecta; Leuven: Uitgeverij Peeters, 2006, pp. 299-333.

_____, “Answers for the Shaykh: A „Melkite‟ Arabic Text from Sinai and the Doctrines of the Trinity and the Incarnation in „Arab Orthodox‟ Apologetics,” in Emmanouela Grypeou, Mark Swanson & David Thomas (eds.), The Encounter of Eastern Christianity with Early Islam, Leiden: Brill, 2006, pp. 277-309.

_____, “The Church of Jerusalem and the „Melkites‟: The Making of an „Arab Orthodox‟ Christian Identity in the World of Islam, 750-1050 CE,” in Ora Limor & G. G. Stroumsa (eds.), Christians and Christianity in the Holy Land: From the Origins to the Latin Kongdoms, Turnhout: Brepols, 2006), pp. 173-202.

_____, “St. Ephraem, Bar Dayān and the Clash of Madrâshê in Aram: Readings in St. Ephraem‟s Hymni contra Haereses,” The Harp 20 (2006), pp. 1-25.

_____, “The Bible and the „People of the Book‟,” Bulletin Dei Verbum: Catholic Biblical Federation 79/80, 2-3 (2006), pp. 22-30.

_____, “Syriacisms in the „Arabic Qur‟ān: Who were “those who said „Allāh is third of three‟” according to al-Mā‟idah 73?” in Meir M. Bar-Asher et al. (eds.), A Word Fitly Spoken: Studies in Mediaeval Exegesis of the Hebrew Bible and the Qur‟ān; presented to Haggai Ben-Shammai (Jerusalem: The Ben-Zvi Institute, 2007), pp. 83-110.

_____, “The Eastern Churstians and the Muslims: The Past as Prelude to the Present,” Bulletin of the Royal Institute for Inter-Faith Studies 7.2 (Autumn/Winter 2005), pp. 225-241.

_____, The Church in the Shadow of the Mosque: Christians and Muslims in the World of Islam, Jews, Christians, and Muslims from the Ancient to the Modern World;  Princeton: Princeton University Press, 2008.

_____, “The Syriac Letters of Patriarch Timothy I and the Birth of Christian Kalām in the Mu‛tazilite Milieu of Baghdad and Barah in Early Islamic Times,” in Wout Jac. Van Bekkum, Jan Willem Drijvers & Alex C. Klugkist (eds.), Syriac Polemics: Studies in Honour of Gerrit Jan Reinink, Orientalia Lovaniensia Analecta, 170, Leuven: Uitgeverij Peeters en Departement Oosterse Studies, 2007, pp. 103-132.

_____, “Christian Lore and the Arabic Qur‟ān: the „Companions of the Cave‟ in Sūrat al-Kahf and in Syriac Christian Tradition,” in Gabriel Said Reynolds (ed.), The Qur‟ān in its Historical Context (Routledge Studies in the Qur‟ān; London & New York: Routledge, 2008), pp. 109-138.

_____, “Syrian Christian Intellectuals in the World of Islam: Faith, the Philosophical Life, and the Quest for an Interreligious Convivencia in Abbasid Times,” Journal of the Canadian Society for Syriac Studies 7 (2007), pp. 55-73.

_____, “Christians, Muslims and the Image of the One God: Iconophilia and Iconophobia in the World of Islam in Umayyad and Early Abbasid Times,” in Brigitte Groneberg & Hermann Spieckermann (eds.), Die Welt der Götterbilder (Beihefte zur Zeitschrift für die alttestamentliche Wissenschaft, Bd., 376; Berlin & New York: Walter de Gruyter, 2007), pp. 347-380.

_____, “Die Kirche im Schatten der Moschee: Christen und Muslime in der islamischen Welt,” in Pro Oriente Jahrbuch 2007 (Wien: Stiftung Pro Oriente General Sekretariat, 2007), pp. 24-45.

_____, “From Patriarch Timothy I to unayn ibn Isāq: Philosophy and Christian Apology in Abbasid Times; Reason, Ethics and Philosophy,” in Martin Tamcke (ed.), Christians and Muslims in Dialogue in the Islamic Orient of the Middle Ages: Christlich-muslimische Gespräche in Mittelalter (Beiruter Texte und Studien, 117; Beirut: Ergon Verlag Würzburg in Kommission, 2007), pp. 75-98.

_____, “Bediüzzaman Said Nursi and Louis Massignon in Pursuit of God‟s Word: A Muslim and a Christian on the Straight Path,” Islam and Christian-Muslim Relations (2008), pp. 5-16.

_____, “John of Damascus and the Church in Syria in the Umayyad Era: The Intellectual and Cultural Milieu of Orthodox Christians in the World of Islam,” Hugoye 11, no. 2 (Summer, 2008), http://syrcom.cua.edu/Hugoye/Vol11No2/HV11N2/Griffith.html

_____, “Syriac/Antiochene Exegesis in Saint Ephrem‟s Teaching Songs De Paradiso: the „Types of Paradise‟ in the „Treasury of Revelations,” in Robert D. Miller (ed.), Syriac and Antiochian Exegesis and Biblical Theology for the 3rd Millennium (Gorgias Eastern Christian Studies, 6; Piscataway, NJ: Gorgias Press, 2008), pp. 27-52.

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