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 though 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 in all department and exclusivity. Like our figuring out of Abraham, the class "Abrahamic religions" is obscure and nebulous. In Abrahamic Religions, Aaron Hughes examines the construction and dissemination of this term.
Usually misplaced in modern discussions is a collection 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 looked as if it would practice? half genealogical and half analytical, this booklet seeks to elevate and resolution questions on the appropriateness and usability of utilizing "Abrahamic religions" as a motor vehicle for knowing and classifying info. In so doing, Abrahamic Religions should be taken as a case examine that examines the development of different types in the educational research of faith, exhibiting how the kinds we hire can turn into extra an obstacle than an expedient to figuring out.
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Additional resources for Abrahamic Religions: On the Uses and Abuses of History
This] was not written only for Abraham’s sake, but also for our sake, to whom it will be credited, those who believe in the one who raised Jesus our Lord from the dead. He was given over because of our transgressions and was raised for the sake of our justiﬁcation. (Rom. 4:16–25)21 Abraham here becomes a foreshadower who preﬁgures God’s plan to have his own son, Jesus, die on the cross as a substitute or sacriﬁce for humanity. Abraham’s willingness to give up his own son Isaac is seen, in this view, as a precursor to the willingness of God the Father to sacriﬁce his only son.
What they do not do is inherit an interfaith Abraham. The patriarch Abraham, in other words, has been used historically more to exclude than to include, to kill rather than to establish peace. If it is ideally the goal of terms and categories to make the natural world clearer and easier to sort out, what happens when we employ terms that do the opposite? We are frequently told, for example, that “Abrahamic religions” share equally—as the quotations in the previous paragraph demonstrate—vague concepts such as monotheism, faith, and ethics that 20 a br a h a mic r el igions can presumably be used to distinguish them from other religions (often referred to as the “Eastern” or “non-Abrahamic” religions).
Within the Quran, millat Ibrāhīm is used at least ten times to refer explicitly to the original religion of Abraham. 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.
Abrahamic Religions: On the Uses and Abuses of History by Aaron W. Hughes