By Aaron W. Hughes
Lately, the time period "Abrahamic religions" has been used with exceeding frequency within the academy. We now frequently come across educational books, meetings, or even positions (including endowed chairs) dedicated to the so-called "Abrahamic religions." yet what precisely are "Abrahamic religions"? even supposing many understand him because the universal denominator of Judaism, Christianity, and Islam, Abraham is still deceptively out of succeed in. An ahistorical determine, a few contend he holds the seeds for historic reconciliation. Touted as image of ecumenicism, Abraham can simply as simply functionality as one among department and exclusivity. Like our knowing of Abraham, the class "Abrahamic religions" is imprecise and nebulous. In Abrahamic Religions, Aaron Hughes examines the production and dissemination of this term.
Usually misplaced in modern discussions is a suite of the most important questions: the place does the time period "Abrahamic religions" derive? Who created it and for what reasons? what kind of highbrow paintings is it appeared to practice? half genealogical and half analytical, this publication seeks to elevate and solution questions on the appropriateness and value of using "Abrahamic religions" as a automobile for knowing and classifying facts. In so doing, Abrahamic Religions might be taken as a case examine that examines the development of different types in the educational research of faith, displaying how the kinds we hire can develop into extra an obstacle than an expedient to knowing.
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Lately, the time period "Abrahamic religions" has been used with exceeding frequency within the academy. We now on a regular basis come upon educational books, meetings, or even positions (including endowed chairs) dedicated to the so-called "Abrahamic religions. " yet what precisely are "Abrahamic religions"? even if many understand him because the universal denominator of Judaism, Christianity, and Islam, Abraham continues to be deceptively out of succeed in.
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Additional resources for Abrahamic Religions: On the Uses and Abuses of History
16:10–12) Hagar returns to Abraham’s household and subsequently gives birth to a son, whom not surprisingly she names Ishmael. God again appears to Abraham and informs him that Sarah, now ninety years old, will herself 22 a br a h a mic r el igions become pregnant with a son, subsequently to be named Isaac. In the words of Genesis: Sarah your wife shall bear you a son, and you shall name him Isaac; and I will maintain my covenant with him as an everlasting covenant for his oﬀspring to come. As for Ishmael, I have heeded you.
The result is that we risk making something like “Abrahamic religions” into a cliché that prevents us from adequately understanding or being able to classify the data in question. The goal of our analyses should not be greater simpliﬁcation, but an appreciation of complexity and the messiness that goes with it, and the creation of new taxonomic models to classify it adequately, if imperfectly. 11 What we know about Abraham emerges from several narrative sources, beginning with the account found in Genesis 11:31–25:18, as well as later expansions supplied by rabbinic commentators including various midrashic collections.
The early followers of Muhammad are exhorted to “follow the religion of Abraham” (Quran 3:95), where the latter is described as “an intimate friend [khalīl]” of God (Quran 4:125). , Quran 16:123; 22:78). This millat Ibrāhīm is also referred to as the correct path (sirat mustaqīm) and the correct religion (dīn qiyām) in Quran 6:161. Like the “Abrahamic” faith of Jesus and his followers, the term in the Quran also has a polemical intent. , storytellers, hadith collectors, early theologians, historians) made claims that Islam superseded both Judaism and Christianity.