RES OURCESchurch buildings at Mada'in, see O. Reuther, "Sasanian Architecture,
A. History," in Pope's Survey, 11: 560-66. For Christian laymen as
martyrs, meddlers, benefactors, and intellectuals, see J. M. Fiey, "Les
lalcs dans l'histoire de l'eglise syrienne orientale," P-OC 14 (1964):
169-83; pages 178 to 182 concern yazdin.
The situation of Christians in Iraq at the time of the Muslim conquest
is discussed by W. G. Young in "The Church of the East in 650,"
Indian Church History Review 2 (1968),55-71, and by J. M. Fiey in
"Isho'yaw le Grand. Vie du catholicos nestorien Isho'yaw III d'A-
diabene (580-659)," OCP 35 (1969): 305-35; 36 (1970): 5-46. Both
A. S. Tritton's The Caliphs and Their Non-Muslim Subjects: A Critical
Study of the Covenant of 'Umar (London, 1930), and L. E. Browne's
The Eclipse of Christianity in Asia (Cambridge, 1933) are now largely
out of date. M. Rahmatallah, The Treatment of Dhimmis in the Umayyad
and 'Abbasid Periods (Baghdad, 1963) treats matters from the point
of view of Islamic law. The most recent comparison of Christians
under Sasanian and Muslim rule is by W. G. Young in Patriarch, Shah
and Caliph: A Study of the Relationship of the Church of the East
with the Sassanid Empire and the Early Caliphate up to 820 A.D.
(Rawalpindi, 1974). H. Labourt dealt with Christians under the 'Ab-
basi dynasty in De Timotheo I Nestorianorum patriarcha (728-825)
et Christianorum Orientalium Condicione sub Chaliphis Abbasidis
(Paris, 1903). More recently H. Putman studIed the Nestorian Church
under the early 'Abhasis and edited the Arabic text of a dialogue
between Timothy I and the caliph al-Mahdi with a French translation
in L'Eglise et /'Islam (Beirut, ca. 1975). For a history of Christians at
Baghdad, see J. M. Fiey, Chretiens syriaques sous les Abbassides,
surtout Cl Baghdad (749-1258), CSCO Subsidia 59 (Louvain, 1980).
There is also a short general comment on the reception of Islam by
Christians by C. Cahen, "Note sur l'accueil des chretiens d'Orient a
l'lslam," RHR 166 (1964): 51-58.
Since the doctrinal positions of the Nestorians came mostly from
Theodore of Mopsuestia, they were also responsible for preserving his
writings. What Theodore had to say may be found in his tract against
the Macedonians on pages 633 to 677 of F. Nau's "Barl).adbeSabba
'Arbaia histoire ecdesiastique," PO 9 (1913); in his commentaries on
the Nicene Creed and on the Faith of the Three Hundred and Eighteen
published with English translations in the fifth volume of A. Mingana's
Woodbrooke Studies (Cambridge, 1932); and in his commentary on
the Psalms published by R. Devreese with a French translation as Le