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Journal articles on the topic 'Abrahamic religions'
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1
Barlas, Asma. "Abraham's sacrifice in the Qur'an: beyond the body." Scripta Instituti Donneriani Aboensis 23 (January 1, 2011): 55–71. http://dx.doi.org/10.30674/scripta.67380.
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It has been stated that the body has overtly or latently been a focal point in the history of the three Abrahamic religions’. However, Islam’s scripture, the Qur’an, does not say that Abraham (Ibrahim in Arabic) binds his son’s body, nor is the body the focal point of the story—nor, indeed, is it of more than passing interest in Muslim history. This has lead me to question the tendency to homogenize the narrative of Abraham’s sacrifice and, by extension, the religions that claim their descent from him. There is no denying their family resemblance of course, but while the family may be Abraham’s, Abraham himself is not identical in the Qur’an and the Bible and neither are his trials. The term ‘Abrahamic religions’ is not very helpful here since, in spite of its linguistic pluralism, it obscures this crucial distinction between a genealogy that is shared and depictions of a common ancestor that are not. Nonetheless, it is more accurate than the standard alternative, ‘the Judeo-Christian tradition’, a phrase that papers over the fissures in this tradition while also excising Islam from what is surely an ‘interreligiously shared’ world. The author suggests that the only way to include Islam in this world does not have to be through an assimilative embrace that stifles its individuality; one could, instead, find ways to honour both the plurality of the Abrahamic tradition as well as the specificity of Islam within. The author recites the Qur’anic story of Abraham, as a way to unbind the lessons of his sacrifice from the body and also to illustrate the inappropriateness of using Isaac’s bound body as a universal template for all the Abrahamic religions.
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Hughes, Aaron. "Abrahamic Religions." Bulletin for the Study of Religion 44, no. 1 (April 7, 2015): 3–11. http://dx.doi.org/10.1558/bsor.v44i1.26545.
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Abdullah, Osman Chuah, and Mohd Shuhaimi Haji Ishak. "Commonalities and Differences among the Abrahamic Faiths." Journal of Islam in Asia (E-ISSN: 2289-8077) 8 (February 2, 2012): 325–43. http://dx.doi.org/10.31436/jia.v8i0.264.
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Abrahamic faiths namely Judaism, Christianity and Islam share the theology of monotheism. The three religions trace their origins to Prophet Abraham. Judaism is the religion of the descendents of Jacob, son of Isaac and grandson of Abraham. Christianity began as a sect of Judaism in the 1st century, and later on developed its own creed such as trinity. Islam began in the 7th century; it also traces its link to Ishmael, the son of Prophet Abraham. The three religions share mostly the same heritage, history, greatness and theology of monotheism. This essay attempts to highlight the common features of these three religions, while at the same time presents the differences in terms of the unique roles, perspectives and meanings of each of them.
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Тoktarbekova, L., N. Seitakhmetova, and Sh Bidakhmetova. "TRADITION IN CHRISTIAN AND ISLAMIC CULTURES: A COMPARATIVE ANALYSIS." Al-Farabi 78, no. 2 (June 15, 2022): 167–83. http://dx.doi.org/10.48010/2022.2/1999-5911.12.
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The article analyzes the traditions of traditional religions in the culture of Christianity and Islam. The traditions of сhristian and islamic culture, which make up the Abrahamic religion, differ not only in their similarity but also in their differences. The authors conduct a comprehensive analysis of the dogmas of dual religions and religious rituals dedicated exclusively to worship and worship. Religious traditions are analyzed using comparative and historical and cultural methods, and the predominance of similarities in religious traditions, religious holidays, and religious rituals in both religions is reflected. This is a religion that is complementary to each other, which arose in the way of continuity, and not in the opposite faith in the two religions.
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Sumbulah, Umi. "SIKAP KEBERAGAMAN DALAM TRADISI AGAMA-AGAMA IBRAHIM." ULUL ALBAB Jurnal Studi Islam 8, no. 1 (December 26, 2018): 1–20. http://dx.doi.org/10.18860/ua.v8i1.6242.
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Researchs on Abrahamic religions found three religious attitudes which generate the theory of exclusivism, inclusivism and pluralism. Those sort of religious attitudes are constructed by normative doctrines and historical experience of each religion’s adherents in interacting with adherents of other religions. Pluralism as a philosophycal system of thinking emerges as a response toward inappropriateness of monism and dualism theories. Besides, socio-theological response also emerges as various thruth phenomena. Therefore, the phenomena should be responded wisely.
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Käsehage, Nina. "The Impact of Covid-19 on Abrahamic Fundamentalist Groups." Interdisciplinary Journal for Religion and Transformation in Contemporary Society 7, no. 2 (December 17, 2021): 406–25. http://dx.doi.org/10.30965/23642807-bja10025.
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Abstract This contribution discusses the question whether there is a general interlinking between the fundamentalist perception and practice of Abrahamic religions by some believers or groups and their (in-)ability to cope with pandemics such as Covid-19, or if this assumption is misleading. With the help of selected examples from fundamentalist groups of the Abrahamic religions, it will be shown that some fundamentalist actors see Covid-19 as a divine punishment and make use of the pandemic for radical mobilization of their members, while other religious groups and leaders concentrate on the resilience and healing aspects of their followers during the pandemic. The different responses of coping lead to the question whether monotheistic religions might be more susceptible to fundamentalist reactions to pandemics than other religions.
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Kovalchuk, Andriy, and Andriy Man’ko. "Paganism in Ukraine as a potential for the development of religious tourism." Visnyk of the Lviv University. Series Geography, no. 52 (June 27, 2018): 132–42. http://dx.doi.org/10.30970/vgg.2018.52.10179.
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An artificial term “pagan” is used to denote someone who believes in his/her authentic religion different from Abrahamic religions: Judaism, Christianity, and Islam. There are 400–500 millions of pagans in the world. They are divided into such groups: 1) aboriginal or autochthonous cults are widespread mostly among indigenous peoples of Asia, Africa, America, Australia and Oceania, and have not only deep historical roots, but also have kept the polytheistic religious worldview of their ethnos; 2) representatives of “vernacular” paganism, which combines some elements of ancient beliefs (magic, cult of nature, cult of ancestors, fortune telling etc.) with a specific Abrahamic religion; 3) groups of supporters of healthy lifestyle and living well in the harmony with nature, pagan religions characterized by substantial syncretism with environment-oriented teachings; 4) religious denominations, which combine an autochthonous religion of its people with its current political aims. Overall paganism is one of the least aggressive religions in the world. Ukrainian pagans (Ridnovirs, rodovirs (Slavic Native Faith)) have approximately 120 communities in all regions of Ukraine. The biggest amount of them is concentrated in Vinnytska, Khmelnytska, Zaporizka, Dnipropetrovska, Poltavska, Lvivska oblasts and the city of Kyiv. There are no foreigners among all clerics-pagans, which is unusual for most Ukrainian denominations. Paganism is an indigenous religion of the Ukrainians, which stands up for the authenticity of our society and country. According to our calculations, there are more than 100 pagan sacred places in Ukraine: ancient and functional, more or less preserved and managed, attractive for tourists. Podillia, Podniprovia, the Carpathians, Pollissia are characterized by the greatest concentration of pagan sacred sites - places of worship of anthropogenic and natural origin: sanctuaries, temples, sacrificial altars, caves, cliffs, megaliths (dolmens, cromlechs, menhirs), petroglyphs, burial mounds, trees, idols, springs, pantheons etc. However, most of these places are not widely known or they are known only as natural or historical and cultural objects. In order to make those facts well known, it is necessary to organize an advertising campaign in support of this issue and to stop an adversary, biased attitude of the whole society or some representatives of separate religions towards paganism. In addition, it is important to stop destroying pagan sacred places and to turn them into touristic spots. Multiple highlights of the ethnical religious and cultural significance of Ukrainian pagan sacred sites will augment already known information about them and will add religious tourists and pilgrims to the general flow of travellers. Key words: paganism, Abrahamic religions, organization of religious tourism, paganism in Ukraine, organization of pilgrimage, religious tourism in Ukraine.
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Dombrowski, Daniel. "St. John of the Cross and the Monopolar Concept of God in the Abrahamic Religions in Spain." Religions 11, no. 7 (July 21, 2020): 372. http://dx.doi.org/10.3390/rel11070372.
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The aim of this article is to philosophically explore the tension between “the God of the philosophers” and “the God of religious experience.” This exploration will focus on the mystical theology of the 16th c. Spanish mystic St. John of the Cross. It will be argued that a satisfactory resolution of the aforementioned tension cannot occur on the basis of the monopolar theism that has dominated the Abrahamic religions. That is, a better understanding of mystics in Judaism, Christianity, and Islam can occur via dipolar theism as articulated by contemporary process philosophers in the Abrahamic religions, especially the thought of Charles Hartshorne.
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Williams, David John. "“Mediterranean Religions” or Abrahamic Traditions?" English Language Notes 56, no. 1 (April 1, 2018): 259–61. http://dx.doi.org/10.1215/00138282-4337635.
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Puzanov, Daniil V. "The “Abrahamic Metacivilization” of the 8th –13th Centuries." Vestnik Tomskogo gosudarstvennogo universiteta, no. 464 (2021): 143–52. http://dx.doi.org/10.17223/15617793/464/17.
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The article substantiates the expediency of considering the system of Christian and Islamic medieval civilizations as a single Abrahamic metacivilization. Heuristic possibilities of the term are revealed on the basis of research works on sociology, philosophy, world and domestic history. The features of the perception of civilizations and religions are analyzed from the point of view of the world-system perspective and global history. The definition of local civilization is being clarified. The definition of metacivilization is given. It is noted that, since the 8th century, on the territory of Asia Minor, North Africa and Europe, a system was forming whose unity was based on a combination of two universal cultures: the Hellenistic (science and law) one and the system of teachings of the Abrahamic religions. The expediency of designating this system as “Abrahamic metacivilization” is substantiated. It could not have arisen before the 7th–8th centuries. Along with the Arab conquests, the importance of religions in communications in the designated territories was growing, and the zone of influence of the Abrahamic religions was seriously expanding. The author proposes to leave open the question of the upper chronological framework of the phenomenon. The Abrahamic metacivilization disappears either in the 13th century (when its Hellenistic component begins to erode) or in the 15th century (with the formation of the capitalist worldsystem). Like world-systems, the Abrahamic civilization had a hierarchical structure, which depended on the degree of political power centralization and the completeness of the state ideology formation. The metacivilization center was represented by Byzantium and the empires of Islam. It seems promising to use the term to study some aspects of the legal, cultural, social and economic history of medieval states with an official Abrahamic religion, including the study of interfaith transactions. It seems promising to study from such positions the early history of Eastern Europe, whose many regions still preserved the tribal structure. The possibility of using the term “Abrahamic metacivilization” in historical ethnography (for example, based on some provisions of R. Redfield’s theory, in which the mechanisms of globalization and global processes were for the first time considered from the standpoint of social anthropology) is also substantiated. An advantage of the term is its specific territorial-chronological reference. It is noted that the term “Abrahamic metacivilization” can be used in studies with different methodological bases.
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Oyekan, Adeolu Oluwaseyi. "John Mbiti on the Monotheistic Attribution of African Traditional Religions: A Refutation." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 10, no. 1 (June 3, 2021): 19–34. http://dx.doi.org/10.4314/ft.v10i1.2.
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John Mbiti, in his attempt to disprove the charge of paganism by EuroAmerican ethnographic and anthropological scholars against African Traditional Religions argues that traditional African religions are monotheistic. He insists that these traditional religious cultures have the same conception of God as found in the Abrahamic religions. The shared characteristics, according to him are foundational to the spread of the “gospel” in Africa. Mbiti’s effort, though motivated by the desire to refute the imperial charge of inferiority against African religions ran, I argue, into a conceptual and descriptive conflation of ATRs with monotheistic faiths. In this paper, I challenge the superimposition of Judeo-Christian categories upon African religions. I argue that monotheism is just a strand, out of many, that expresses belief in God(s), and that it differs substantially from the polytheistic pre-colonial African understanding of religion. I provide a panentheistic paradigm using traditional Igbo ontology and religion to refute Mbiti’s generalization.
Keywords: Monotheism, African Traditional Religion, Igbo, Paganism, Theology.
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Mashiach, Amir. "The Jewish, Christian, and Muslim Attitude to Work—A Comparative Perspective." Religions 13, no. 11 (November 17, 2022): 1114. http://dx.doi.org/10.3390/rel13111114.
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The major aim of the religious person is to obey God’s injunctions and follow His ways. If he or she shall do so, he or she will attain success in this world or in the world-to-come. Thus, the Abrahamic religions have come to center on precepts involving man’s relationship with God and an occupation with spirituality. Accordingly, the central figures and those who head the religious hierarchy are rabbis (in Judaism), priests and monks (in Christianity), and Imams (in Islam), who are practiced and proficient in religious spiritual life. This means that the religions are primarily occupied with spirituality. In addition, monotheism portrays an abstract God, such that those who wish to resemble Him must necessarily strive for spirituality. As a result, the occupation with material matters was completely marginalized. Due to the prime place given to “spirituality”, this article seeks to examine the attitude to corporeal work in the Abrahamic religions. The conclusion - in contrast to the initial-intuitive outlook–the religions are not occupied exclusively with spirituality. In Judaism, Christianity, and Islam, the worship of God includes corporeal work, both as a subsistence need and as a religious value.
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Ali, Mukhtar H. "The Religion of Abraham: Sufi Perspectives on the Abrahamic Reality." Üsküdar Üniversitesi Tasavvuf Araştırmaları Enstitüsü Dergisi 1, no. 2 (November 2022): 3–16. http://dx.doi.org/10.32739/ustad.2022.2.26.
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This essay examines the Quranic narratives of Abraham as interpreted by Ibn al-ʿArabī and his followers. Ibn al-ʿArabī was keen to identify the essential reality of the prophets in his famous work Fuṣūṣ al-ḥikam. While in the Fuṣūṣ, Ibn al-ʿArabī focuses on his epithet al-khalīl (intimate friend) and his relation to the affirmative attributes of God, the Abrahamic reality is further gleaned from the ways in which the Quran describes his spiritual trajectory. This central prophet of the three major world religions, Judaism, Christianity, and Islam is at once an iconoclast and the paragon of divine unity (tawḥīd), but also represents true religion, life, light, the divine names of origination and the intellect.
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Hasiholan, Anggi Maringan, and Aldi Abdillah. "The Concept of Love in Islam, Christianity, and Judaism for the Postmodern Indonesian Religious Communities." Dialog 45, no. 2 (December 29, 2022): 195–206. http://dx.doi.org/10.47655/dialog.v45i2.652.
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The pattern of thinking relativism and pluralism in the postmodern era has always been a problem in religious life. The problem is due to the openness of relations between religions. This thinking style will be good if it accommodates a sense of brotherhood and mutual understanding between religious communities. On the other hand, it will be harmful if it is used to bring down other religions. This study aims to build a constructive model of comparative theology in a pluralistic society in Indonesia. The research method used in this paper is comparative theology by comparing the concept of Habluminallah-Habluminannas, with a similar idea in Christianity, which is also rooted in Judaism. The results showed that the idea of Habluminallah-Habluminannas is a unifying difference from the three Abrahamic religious concepts without eliminating the religiosity of each religion. This study concludes that Habluminallah-Habluminannas is the shade of the three Samawi religions to strengthen harmony and brotherhood. Keywords: habluminallah-habluminannas, comparative theology, inter-religious dialogue, postmodern
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DİKME, Hüseyin. "CALL TO WORSHIP ABRAHAMIC RELIGIONS COMMUNICATION." Journal of Academic Social Science Studies Volume 5 Issue 1, no. 5 (2012): 97–114. http://dx.doi.org/10.9761/jasss_57.
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Dilfuza, Zakirova T. "Features of prohibitions in abrahamic religions." Asian Journal of Multidimensional Research 12, no. 1 (2023): 26–30. http://dx.doi.org/10.5958/2278-4853.2023.00003.4.
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Wells, Peter. "A chaplain's perspective on body donation and thanksgiving." Clinical Ethics 6, no. 4 (December 2011): 200–202. http://dx.doi.org/10.1258/ce.2011.011044.
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All major religions accept that organ donation is an individual choice and the same is true when it comes to donating one's whole body to medical science. While religious groups have ‘official’ views, it is common, given the various denominations and subgroups within a religion, to have deviation from the official message. This paper provides some insight into the views of religious leaders from one local community in the UK on the act of body donation. The paper also demonstrates the importance that the Abrahamic religions place on providing opportunities for remembrance and thanksgiving for those who have died and how this is extended through the services of thanksgiving that are held by medical schools for those who have donated their bodies to medical science.
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Onah, Gregory Ajima, Thomas Eneji Ogar, and Ibiang O. Okoi. "A Philosophical Expose Towards A ‘God After God’." International Journal of Indonesian Philosophy & Theology 4, no. 2 (December 21, 2023): 65–73. http://dx.doi.org/10.47043/ijipth.v4i2.58.
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The escalation of violent incidents in recent times has brought religions to the forefront of world politics, resulting in a shift from their traditional role as conduits of divine revelation to becoming instruments of power and dominance. This phenomenon of kratophany exemplifies the manifestation of violence within religious contexts. The occurrence of violence may be attributed to the foundation of eschatological interpretations within various theological frameworks. The emergence of religious triumphalism and fundamentalism stemming from these theological perspectives has posed a significant danger to both world peace and ecumenical dialogue. The need for peace among faiths has transitioned from being a mere choice to an urgent necessity in contemporary times. The deity that is sought to be understood via the lens of eschatology is a divine being that exists in the future, sometimes referred to as an "after God." Hence, in order to get this comprehension, it is imperative to relinquish any remnants of onto-theological thought that now plague the eschatological analysis of religions. The violent interpretations of eschatologies used by Abrahamic faiths result in a significant loss of significance. The present research aims to address the hermeneutic context that poses a threat of religious violence. This intervention might be likened to Abraham getting Isaac back after first renouncing the notion of a violent sacrifice. In the present day, it is imperative for the Abrahamic faiths to discontinue the practise of harsh sacrifice and instead embrace the concept of peace as a valuable offering.
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Akhiezer, Golda. "From Scripturalism to the ‘Chain of Tradition’: Between Rabbanite and Karaite Judaism." Religions 13, no. 2 (January 29, 2022): 130. http://dx.doi.org/10.3390/rel13020130.
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This article focuses on the controversy and theological polemics advanced by the Jewish-Karaite movement against one of the central concepts of mainstream Rabbinic Judaism—the Oral Torah and the legitimacy of its transmission (“Chain of Tradition”). This process passed through a series of formative stages of Karaism: from radical scripturalism fundamentally rejecting any transmitted tradition to the gradual development of alternative “authentic” Chain of Tradition, adjusting its principles to vital social and intellectual needs. This case of intra-confessional Judaic debate is presented here in the wider context of comparative religious phenomena. In fact, this paradigm present in different forms in the other Abrahamic religions can be viewed as a search for balance between the oral and written traditions. In spite of numerous differences between religions, this paradigm explains to some extent the similarity in arguments of the intra-confessional polemics in Abrahamic religions, as well as the similarity in the argumentation of Muslim, Christian, and Karaite polemicists against the Talmud.
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McCoy, Mitchell A., and Sally Smith Holt. "Convivencia, Abrahamic Religions and Study Abroad in Spain." Frontiers: The Interdisciplinary Journal of Study Abroad 30, no. 1 (January 31, 2018): 85–101. http://dx.doi.org/10.36366/frontiers.v30i1.406.
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As a point of departure for understanding the complexities of Spanish national and individual identities, it is incumbent that a student begins by investigating Spanish iterations of the three Abrahamic religions. This presupposition of religion’s centrality in the pursuit of better-informed understandings of the Spanish nation, people, history and culture has served as a cornerstone in the construction of Belmont University’s Maymester study abroad program in Spain and as a lodestar in its evolution. This article will describe the genesis of the program, analyze curricular changes over time and offer a critical reflection about why international study is the quintessential milieu for achieving the sought-after objective: understanding the role of religions and the concept of convivencia in the cultivation of Spanish identities.
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Eva, Richard R. "Religious Liberty and the Alleged Afterlife." Southwest Philosophy Review 37, no. 1 (2021): 179–86. http://dx.doi.org/10.5840/swphilreview202137119.
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It is common for religiously motivated actions to be specially protected by law. Many legal theorists have asked why: what makes religion special? What makes it worthy of toleration over and above other non-religious deeply held convictions? The answer I put forward is that religions’ alleged afterlife consequences call for a principle of toleration that warrants special legal treatment. Under a Rawlsian principle of toleration, it is reasonable for those in the original position to opt for principles of justice that accommodate actions with alleged afterlife consequences. And, under a utilitarian principle of toleration, a greater psychological harm is eased by such accommodations. Additionally, this alleged afterlife consequence is found in most of the religions that are thought to warrant some level of special toleration—not only do the Abrahamic religions have alleged afterlife consequences, but many eastern religions do as well, e.g. reincarnation.
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Fox, Jonathan, Roger Finke, and Dane R. Mataic. "The Causes of Societal Discrimination against Religious Minorities in Christian-Majority Countries." Religions 12, no. 8 (August 6, 2021): 611. http://dx.doi.org/10.3390/rel12080611.
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Using the Religion and State-Minorities and WVS datasets, this study examined the impact of religiosity in Christian-majority countries on societal religious discrimination (i.e., discrimination by non-state actors) against religious minorities. We found that increased levels of religious activity and commitment in a country lead to less discrimination against Muslim and Jewish religious minorities but more discrimination against Christian minorities. We offered two explanations for this complex relationship. First, when Christian-majority nations hold high levels of religiosity, other Abrahamic religions are potential allies in the fight against secularism. Second, in religiously active Christian-majority nations, the majority religion views Christian minorities (rather than Jews and Muslims) as an unwanted competitive threat because denomination switching is more common within the same religious tradition.
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Furtsev, Dmitrij O. "Normalization of Consumption of Alcoholic Drinks in the Abrahamic Religions." Study of Religion, no. 2 (2019): 98–103. http://dx.doi.org/10.22250/2072-8662.2019.2.98-103.
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The article presents a comparative review of the attitude to wine drinking of followers of Abrahamic religions. The article reveals the traditions and norms of alcohol consumption in Judaism, Christianity and Islam. Wine as a product was of great cultural and economic importance for the peoples in which Abrahamic religions were formed. The article takes as its basis the attitude to wine, since it, as one of the most ancient alcoholic beverages, was familiar to the followers of Judaism, Christianity and Islam from the beginning of the formation of their formation. In Judaism and Christianity, wine was used in both everyday and religious practice, with different attitudes in these two areas of life. However, Judaism, already in antiquity, tried to remove the practice of drinking alcohol from sacred space, and eventually established a certain framework of permitted alcohol consumption. Christians made the wine, symbolically representing the blood of Christ, one of the elements holding the Christian community together. At the same time, Christianity in the early period did not approve the abuse of wine. Subsequently, in Christianity, as well as in Judaism, norms of alcohol consumption are created. The attitude towards the wine drinking in Islam was completely different. At the very beginning of the existence of Islam, strict prohibitions were imposed on the consumption of wine, and particularly prohibitions were imposed on the performance of rituals while intoxicated. Modern Abrahamic religions continue and develop in the tradition of regulating the use of alcoholic beverages.
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Nugraha, Muhamad Tisna. "PERBUDAKAN MODERN (MODERN SLAVERY) (ANALISIS SEJARAH DAN PENDIDIKAN)." At-Turats 9, no. 1 (June 1, 2015): 49. http://dx.doi.org/10.24260/at-turats.v9i1.308.
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Slavery is a form of employing a person and putting him/her under the control of another. Such control includes restriction, use of physical energy or perhaps even his/her mind without compensation such as a decent wage or other forms of respect. Slavery does not always appear in the form of physical pressure, but it can also be in the psychological form by demanding someone to do something for the interests of another due to power, indebtedness or religious texts.
Traces of slavery in the course of human history, in fact, have been found since ancient times in Mesopotamia, Egypt, Europe or Arabia. It can also be found in the practice of Abrahamic religions such as Judaism, Christianity, and Islam. So it is undeniable that slavery is not a novelty and will always appear in the historical journey of human life with a variety of forms. The Islam religion brought by Prophet Muhammad (pbuh), as one of the Abrahamic religions is basically against slavery. It can be seen from the history and from its teachings against the practice of slavery. Islam also strongly advocates respect for the rights of a slave especially for labor. Therefore, all forms and manifestation of slavery, including in the field of education must be resolved immediately.
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Vitkovic, Scott. "THE SIMILARITIES AND DIFFERENCES BETWEEN ABRAHAMIC RELIGIONS." IJASOS- International E-journal of Advances in Social Sciences 4, no. 11 (August 27, 2018): 455–62. http://dx.doi.org/10.18769/ijasos.455673.
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Albayrak, Tahir, Ram Herstein, Meltem Caber, Netanel Drori, Müjde Bideci, and Ron Berger. "Exploring religious tourist experiences in Jerusalem: The intersection of Abrahamic religions." Tourism Management 69 (December 2018): 285–96. http://dx.doi.org/10.1016/j.tourman.2018.06.022.
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Nedzelska, N. I. "Women's deities in the religions of the Abrahamic tradition." Ukrainian Religious Studies, no. 19 (October 2, 2001): 15–23. http://dx.doi.org/10.32420/2001.19.1159.
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It is not objectionable in modern science that the woman was deified earlier than her husband, and the sacred books of religions of the Abrahamic tradition capture the next stage of society's development: the transition to a new way of farming and the rule of man in all spheres of life. Judaism and Islam did not recognize the cult of the goddesses and always struggled with it. For the Jews, Yahweh (or Yahweh) was both a patron of women. In Judaism, a woman does not actively participate in religious life. It is not necessary here, because its vital activity is itself a religious one. The functions of a woman in a family are identical to religious service. Each Jewish woman is a Goddess. Like God, she creates a man and she is unnecessary intercessor to the outside world. A man has to pray for her, for she is, by his very nature, the leader of the will of God.
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Lee, Byongsung. "Religion and Violence in the Secular Age : Focusing on Abrahamic Religions." Peace and Religions 17 (June 30, 2024): 65–85. http://dx.doi.org/10.25168/kaprs.2024.17.65.
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Aini, Rezki Putri Nur. "Realisasi Multi Track Diplomacy pada Peran “1000 Abrahamic Circles Project” dalam Menciptakan Perdamaian antar Umat Beragama." Journal of Islamic Studies and Humanities 4, no. 1 (June 3, 2019): 42–73. http://dx.doi.org/10.21580/jish.41.4801.
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This research aims to explain about how the realization of multi track diplomacy on the role of “1000 Abrahamic Circles Projects” as the main concept idea in creating ideals of peace between religious communities in the world. In order to create harmony between religious communities in the world, especially in the three Abrahamic religions (Islam, Christian, and Jews). It is necessary to have a concept idea as a bridge to uniting different views because of their diversity in beliefs. This phenomena become the moral responsibility of Indonesia as the largest Muslim majority country in the world to participate in achieving peace. According to Dino Pati Djalal as the founder of Foreign Policy of Community of Indonesia and the initiator of “1000 Abrahamic Circles Projects”, the tension and negativity between each of adherents the religion is higher. So, that we need a program that targeting the grassroots as a basic aspect of nature forming a change of thought in adherent overall. This diplomacy step taken by Dino represented individually through NGOs that Indonesia’s identity as a Muslim majority country which was quite tolerant in dealing with religious communities and concerned in the process of creating world peace by offering various strategies and diplomacy. In addition, as a Muslim, he initiated a form of diplomacy conducted by his NGOs as an arbitrator to overcome these problems. This paper will analyze one of the types of diplomacy realization carried out by a non-state actor and aims to create world peace, especially among the three religious communities with interesting ideas, “1000 Abrahamic Circles Projects” where in each circle will be facilitated by a trained interfaith dialogue facilitator and local guide so the process of improving relations is not just delivering speeches on certain stages, but should be begin by getting to know each other.
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Ahmed, Mona Farouk M. "예루살렘의 기독교화, 이슬람화, 유대화." Institute of Middle Eastern Affairs 22, no. 3 (December 31, 2023): 33–71. http://dx.doi.org/10.52891/jmea.2023.22.3.33.
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Throughout its history, the region of the Middle East has been marked by significant religious transformations, including the processes of Christianization, Islamization, and Judaization. Jerusalem, as a city sacred to the main religions of the Abrahamic faiths, stands as a compelling case study for examining these processes, given its unique holiness and the historical confrontations among these religions in the region. This study introduces Jerusalem as a focal point for analyzing the dynamics of each of these processes, tracing the emergence of the first communities of Judaism, Christianity, and Islam within this city. Through this examination, the study underscores both the similarities and differences among these transformative processes that unfolded in Jerusalem. The historical timeline of these processes in Jerusalem reveals that Christianization was the earliest to be implemented during Roman rule, followed by Islamization in the Medieval age, and, finally, Judaization in the modern era, which continues to the present day. Each of these processes can be distinguished by two distinct stages of application in Jerusalem, each leaving its impact on the city's demographics, resulting in the dominance of the majority population associated with the respective religion. Moreover, these transformations were accompanied by significant shifts in language, reflecting the cultural changes that took place. In addition to demographic and linguistic shifts, this study delves into other similarities and differences, shedding light on the evolution of Jerusalem's religious identity. Jerusalem serves as an illustrative example for other cities in the Middle East that have experienced religious shifts primarily linked to the Abrahamic faiths, showcasing the complex interplay of history, religion, and culture in shaping the identity of these cities over time.
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Nakissa, Aria. "Comparing Moralities in the Abrahamic and Indic Religions Using Cognitive Science: Kindness, Peace, and Love versus Justice, Violence, and Hate." Religions 14, no. 2 (February 2, 2023): 203. http://dx.doi.org/10.3390/rel14020203.
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Recent cognitive science research indicates that humans possess numerous biologically rooted religious and moral intuitions. The present article draws on this research to compare forms of religious morality in the Abrahamic traditions (Judaism, Christianity, Islam) and the Indic traditions (Hinduism, Buddhism, Jainism). Special attention is given to moral teachings on kindness, peace, and love, as well as related teachings on justice, violence, and hate. The article considers how moral intuitions shape Abrahamic/Indic moral teachings, which, in turn, impact: (1) Abrahamic/Indic doctrines concerning politics, law, and war; (2) Abrahamic/Indic doctrines concerning individual ethics, and moral behavior proper to monastics and laypersons; and (3) Abrahamic/Indic doctrines concerning theological matters, such as the nature of the universe, souls, and deities.
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Michello, Janet. "The Black Madonna: A Theoretical Framework for the African Origins of Other World Religious Beliefs." Religions 11, no. 10 (October 10, 2020): 511. http://dx.doi.org/10.3390/rel11100511.
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This review summarizes existing scholarship in order to theorize how Abrahamic religions and Hinduism were influenced by African beliefs, in order to illuminate the contributions that African beliefs have had on other world religions. The review begins with a brief historical overview of the origins of indigenous ideologies, followed by a review of classical theories of religion and a summary of contemporary religious trends, with particular attention on African beliefs. The Black Madonna, with origins in Africa, is a prominent example of how African beliefs have been integrated into other faiths in ways that are often obscured from view. The Black Madonna is compared with the characteristics and symbolism of the traditional fair-skinned Virgin Mary. It is estimated that there are hundreds of depictions of the Black Madonna, yet her identity as truly black is generally minimized. This review contributes a theoretical rationale for the lack of recognition and acceptance of the Madonna as black, contextualizing this within a feminist theoretical viewpoint and analyzing the connection to African folklore and traditional religious beliefs. The theoretical framework articulated in this paper contributes an elucidation of the ways that indigenous African religions have affected other world religions. Acknowledging this influence challenges the simplistic notion of reified distinctions between Western and non-Western religions.
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Nedzelska, N. "The problem of sex in the religions of the Abrahamic tradition." Ukrainian Religious Studies, no. 17 (March 20, 2001): 29–36. http://dx.doi.org/10.32420/2001.17.1125.
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The paradox of the existence of the species Homo sapiens is that we do not even know: Who are we? Why are we? Where did you go from? Why? At all times - from antiquity to our time - the philosophers touched on this topic. It takes an important place in all religions of the world. These eternal questions include gender issues. In the religious systems of the religions of the Abrahamic tradition there is no single answer to the question of which sex was the first person. Recently, British scientists have even tried to prove that Eve is 84 thousand years older Adam
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Klaver, Jan Marten Ivo. "Nature and Scripture in the Abrahamic Religions: Up to 1700 Nature and Scripture in the Abrahamic Religions: 1700–Present." Church History and Religious Culture 91, no. 3 (November 1, 2011): 415–19. http://dx.doi.org/10.1163/187124111x609432.
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Mujahidin, Muhammad Saekul. "Religious Eschatology: The Doctrine of the Coming of the Savior In the End Times in the Perspective of Abrahamic Religion." Abrahamic Religions: Jurnal Studi Agama-Agama 3, no. 1 (March 30, 2023): 50. http://dx.doi.org/10.22373/arj.v3i1.15967.
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Eschatology is a doctrine or teaching related to the last days, in the Abrahamic religious belief about eschatology, namely the arrival of a savior at the end of time for these religions, namely Christianity, Judaism and Islam, the three religions believe that at the end of time a when there will be a savior who will save them from the chaos that existed in the world before the apocalypse. This issue includes who is the true savior for Christianity, Judaism, and Islam. This paper aims to find out who is the savior of the end times for the Abrahamic Religion, namely Christianity, Judaism and Islam. The form of this research uses Research from the Library (Library Research) which is carried out by collecting data including books, journals and others as well as clarifying some of the literature related to this research. According to Christianity, Jesus is their savior, who will save Christians from various corruptions in the end times, then the Jews believe in the Messiah or the Messiah as their savior in the last days, because with the messiah they can live in peace. without any interference from others, and Muslims believe in the existence of Allah's Apostle, Jesus son of Mary, who will save you Muslims from the Fitnah of Dajjal at the end of time, so Muslims need Jesus' help to kill Dajjal before the apocalypse comes.
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Andika, Andika. "ALIRAN-ALIRAN DALAM AGAMA YAHUDI." Abrahamic Religions: Jurnal Studi Agama-Agama 2, no. 1 (March 1, 2022): 52. http://dx.doi.org/10.22373/arj.v2i1.12133.
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Judaism is a part of the Abrahamic religion. Abrahamic religions in their development, such as Judaism experienced divisions, giving rise to new schools of Judaism. New schools of Judaism emerged due to differences in views and opinions among the Jews. This study aims to determine the definition of sects in Judaism along with the emergence factors of each sect in Judaism. Some of the schools in Judaism are beginning with Enlightenment Judaism, Reform Judaism, Orthodox Judaism, Conservative Judaism, and Reconstructionist Judaism. Apart from these sects, Judaism is further divided into several sects, including the paris, saduki, readers, writers, essenes, and fanatics or zealots. Among the schools in Judaism, not only differ in terms of background but also in terms of understanding of the teachings in Judaism. Therefore, it is undeniable that there are differences in religious understanding and practice in Judaism in each sect. This study uses a descriptive method through a qualitative approach with literature study. The result of the discussion in this study is to know the definitions, factors, and schools of Judaism. And this study concludes that the Jewish religion in its development has various kinds of flow
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Narayan, Swati. "Religion and Female–Male Ratios in India." Indian Journal of Human Development 12, no. 3 (December 2018): 441–52. http://dx.doi.org/10.1177/0973703018813799.
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The 2011 Indian census affirms that child sex ratios of Muslims and Christians (as Abrahamic religions) are “normal”, but those of Hindus, Sikhs, Jains and Buddhists (as Dharmic religions of Indian origin) are below par, due to increasing sex-selective abortion. One probable explanation could be that the scriptures of Abrahamic religions—especially the Quran—explicitly forbid female infanticide, a practice common in Pagan Arabia in the Middle Ages. Therefore, most of India’s neighbours, including Muslim-dominated Pakistan and Bangladesh, have normal child sex ratios and the epicentre of the problem of low child sex ratios in South Asia is now largely concentrated in India. Historical census data also suggests that this acute gender bias is perhaps a recent phenomenon as before the widespread usage of ultrasound technology for sex determination; sex ratios of Hindus were in fact better than Muslims in India.
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Meladze, Pikria, and Jac Brown. "Religion, Sexuality, and Internalized Homonegativity: Confronting Cognitive Dissonance in the Abrahamic Religions." Journal of Religion and Health 54, no. 5 (March 14, 2015): 1950–62. http://dx.doi.org/10.1007/s10943-015-0018-5.
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Kim, Young-Seon. "A Study of Reception History on Abrahamic Religions." Theology of Mission 65 (January 11, 2022): 11–46. http://dx.doi.org/10.14493/ksoms.2022.1.11.
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Watts, Thomas D., and Elizabeth DePoy. "Reference books on Abrahamic religions, and Lincoln unmasked." Journal of Comparative Social Welfare 24, no. 1 (April 2008): 89–95. http://dx.doi.org/10.1080/17486830701848829.
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Yendell, Alexander, and Stefan Huber. "The Relevance of the Centrality and Content of Religiosity for Explaining Islamophobia in Switzerland." Religions 11, no. 3 (March 14, 2020): 129. http://dx.doi.org/10.3390/rel11030129.
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Research on Islamophobia in Switzerland, and on the role of religiosity in relation to Islamophobia, is in its infancy. Against this background, we analyzed data from an online survey conducted in Switzerland on “Xenosophia and Xenophobia in and between Abrahamic religions”. The results of a multivariate analysis revealed that, besides right-wing authoritarianism, social dominance orientation, and political orientation, indicators related to religion play a crucial role. We found that the greater the role of religion, and the more central it is for the individual, the more likely it is that the individual has a positive view of Islam. We claim that a person’s level of religiosity is accompanied by her adoption of religious values, such as neighbourliness and tolerance, and that the more religious individuals are, the more likely they are occupied with different religions, which leads to tolerance as long as it is not accompanied by a fundamentalist religious orientation. Also relevant is that the preference for the state to have a secularized relationship with religion is accompanied by a fear of Islam. We propose that studies on Islamophobia, as well as on other prejudices, should use differentiated measures for religiosity; the Centrality of Religiosity Scale (CRS) turned out to be a reliable instrument of measurement in this regard.
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Irwansyah, Shindu, and Irfan Goffary. "Comparative Analysis of Prophetic Inheritance Systems and Legal Frameworks in Monotheistic Religions." Diroyah : Jurnal Studi Ilmu Hadis 8, no. 1 (October 30, 2023): 141–57. http://dx.doi.org/10.15575/diroyah.v8i1.30058.
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This study aims to provide a comprehensive comparative analysis of inheritance systems within the Abrahamic monotheistic religions: Islam, Christianity, and Judaism. Employing a qualitative approach and descriptive-analytical methodology, the research reveals key insights. Firstly, all three religions incorporate fundamental principles into their inheritance laws, reflecting ideals of equity, familial care, and religious commitment. Secondly, while variations exist in the execution of inheritance regulations, commonalities prevail, including recognition of inheritance rights for specific heirs such as children and spouses. Thirdly, significant differences emerge in the intricate details and implementation of inheritance rules. Islam features highly detailed and structured provisions, while Judaism allows more flexibility, and Christianity exhibits denominational variations. Lastly, religious authorities play a substantial role in resolving inheritance disputes across these religions. This study offers valuable insights for shaping fair and sustainable inheritance frameworks in diverse, multicultural societies
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Shibli, Naveed, Mudassir Ahmad, Anwar ul Haq, Hafiz Hameedullah, Noshaba Anjum, Alia Randhawa, Muhammad Irfan, and Muhammad Adeeb Nasir. "A Scientific Study of Religion as a Catalyst to Bring Positive Change in Human Behavior." Clinical and Counselling Psychology Review 1, no. 1 (June 2019): 55–60. http://dx.doi.org/10.32350/ccpr.11.05.
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It is a fact well-established that religion has influenced humankind throughout the course of history irrespective of the strength of its influence and its permanence that reflects its relatedness with human existence. It was assumed that the lesser befitting implementation of ‘modernity’ in the ancient tradition of religion is one of the causes of low religious productivity and less positivity in the present day life. Perhaps this is the case with all the Abrahamic religions. An amalgamation of tradition and moderation in a chain of a school system was assessed. The psychological and scientific follow up of the outcome supported the fact that religion has the ability to bring in positive and desirable ‘behavioral change’ in a given direction and to contribute towards ‘peace’ which is an internationally known positivity.
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Wong, Pak Nung. "Open Science, Bandung and Ezekiel: crafting a transnational knowledge space towards the brave new world." Bandung: Journal of the Global South 4, no. 1 (November 7, 2017): 1–18. http://dx.doi.org/10.1186/s40728-017-0043-8.
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To explore a new de-colonial option for the global future, this article grapples with three movements of our time: the ‘Open Science’ movement, the 1955 African-Asian conference and the Non-Aligned Movement, and the post-exilic prophetic movement of the Abrahamic religions. It explores an alternative intellectual project which will facilitate new research agendas and publication directions that will simultaneously speaks to the three wider audience of the present-day world: the sciences, the Global South and the Abrahamic religious traditions. My objective is to delineate a theological, geopolitical and anthropological exposition as an ethical anchorage for the present Bandung project to steadily move towards the Open Science era. I will argue for Ezekiel’s prophetic model as a plausible de-colonial option for crafting the transnational open knowledge space.
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Kamal, Aulia. "PROBLEM KONSEPTUALISASI ‘AGAMA’ DI INDONESIA DAN IMPLIKASINYA." Islamijah: Journal of Islamic Social Sciences 2, no. 1 (March 31, 2021): 43. http://dx.doi.org/10.30821/islamijah.v3i2.12529.
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This article discusses how the word <em>'agama'</em> (religion) in Indonesia has developed so far from its origin. Also how the world religion paradigm (WRP) affects the construction of <em>agama</em> in Indonesia; and the implications thereafter. Through literature study, data were collected and analyzed descriptively, and the results showed that: First, the concept of '<em> agama</em> ' was constructed by political policies and academic activities in Indonesia from the Dutch colonial period, the Japanese occupation to post-independence. As a result, the concept of '<em>agama</em>' has become rigid, exclusive and discriminatory. Second, the construction of '<em>agama</em>' is influenced by the WRP with Islam as the 'model' and monotheism as the main feature. This paradigm is increasingly hegemonic with the presence of the precepts of ‘<em>Ketuhanan Yang Maha Esa</em>’ (Belief in One Supreme God) in Pancasila which agrees with this feature, and is used by the state in identifying <em>agama</em>. In this way, this WRP further narrows the identification of <em>agama</em>, limits the official religions to only six, and gives an exclusive place to the Abrahamic tradition. At the same time, it also excludes traditions that are not identical with world religions. Third, the conceptualization of <em>agama</em> has implications for five things; (1) Islam, Catholicism and Protestantism as world religions with monotheistic feature become models of <em>agama</em>. (2) Practices outside the Abrahamic tradition, such as Hinduism, Buddhism and Confucianism, need to adapt their theology as a commitment to Pancasila, to be recognized by the state. (3) The conceptualization of <em>agama</em> has established the position of world religion as the 'official religion' in Indonesia which is managed and facilitated by the state, while the local religion is positioned as <em>aliran kepercayaan</em> (traditional belief) only. (4) Academically, this WRP affects the theoretical framework in religious studies and biased research. (5) Local religions that are not recognized by the state, face discrimination related to citizenship rights and stigma as; primitive, animist, and irreligious.
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Columbus, Ogbujah. "Gender in Religious Ethics and Practices." MELINTAS 33, no. 1 (July 13, 2018): 1–13. http://dx.doi.org/10.26593/mel.v33i1.2951.1-13.
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There is a somewhat symbiotic relationship between religion and culture: religious practices shape, and are shaped by the culture within which they thrive. When people in a given culture adopt a specifc religion,their culture begins to assimilate only the ethos and practices that are acceptable within that religion; and when a particular religion arises within a given culture, its ethics and rituals are usually grounded on the tenets of that culture. Thus, having strong roots in patriarchal and androcentric cultures, Abrahamic religions cannot shy away from the encumbrances of flawed gender relationships. With the help of feminist studies, we have unearthed the insidious force of gender in the assignment of roles ‘skewed’ to favour men over women not only in politics and commerce but also in religious and social lives. The idea is not to take a knock at the spiritual values represented by these bodies, but to highlight the underlying influence of gender on the various ethics and practices of Judaism, Christianity and Islam.
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Arif, Khalid Mahmood, Iftikhar Alam, Nadeem Abbas, Muhammad Hassan Raza, and Shazia Shazia. "CAUSES OF DEPRESSION AND ITS REMEDY: A COMPARATIVE STUDY OF ABRAHAMIC RELIGIONS." Humanities & Social Sciences Reviews 9, no. 2 (April 29, 2021): 719–25. http://dx.doi.org/10.18510/hssr.2021.9270.
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Purpose of study: The objective of this study is to demonstrate that, when compared to science, religion offers more potent and successful treatments for depression. While healing procedures provided by science are not accessible to everyone, Divine connections' solutions are more affordable and accessible.
Methodology: Comparative analysis has been utilized as a methodological framework focusing on individualizing, universalizing, discovering variation, and embracing. As a conceptual framework, Abrahamic religions have been kept in view. The often-employed and highly regarded experimental and observational strategy for comparing studies has been implemented.
Findings: Abrahamic religions claim God Almighty is the sole creator of the universe. Since God made human beings and only He knows how humans can live a happy life during their stay on the earth, the ways given to humankind by Him as compared to artificial solutions are the best in terms of efficiency and effectiveness.
Application of the study: If the search for peace and contentment leads man to hunt for ways how to tune in his internal divine spark with the spark of nature outside to find the best solutions for freeing himself from mental stress and depression, then this study can serve as a foundation stone. Moreover, this article provides some primary material for those who make up their mind to study monotheistic religions (Corrigan et al., 1998) for peace of mind.
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Ponniah, James. "Adoption of Caste by Christian and Jewish Communities in India." International Journal of Asian Christianity 6, no. 2 (August 25, 2023): 208–28. http://dx.doi.org/10.1163/25424246-06020005.
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Abstract This essay investigates how caste, the most problematic cultural category of India, renders Indian versions of two Abrahamic religions, Judaism and Christianity, a site of ambivalence and conflict. It explores how caste has played out differently in the lives of two Abrahamic religious communities, i.e., the Christians and the Jews at two different locales, Kerala and Andhra. In Kerala, both Syrian Christians and Cochin Jews adopted caste as the given social order of the host country. They practised it to their advantage as it not only made it possible for them to get integrated into the existing Hindu cultural universe of the host nation but also conferred upon them a respectable social status, resulting in the acquisition of social/cultural capital. However, in Andhra, Christian and Jewish Madigas embraced their respective religions to eschew caste and gain self-respect. In Kerala, while caste became an effective route for a harmonious integration into the cultural matrix of the host territory, it not only disrupted intra-communal amity both among the Cochin Jews and the Kerala Christians but also became a source of defiance and alienation from the core teachings of each of these religions, resulting in the loss of ‘spiritual capital’. On the contrary, the rejection of caste on the part of the Madiga Jews and Madiga Christians, perhaps, brought them closer to the central message of fraternity and equality found both in Judaism and in Christianity, whereby they fared better in ‘spiritual and religious capitals’ than their counterparts in Kerala.
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Nielsen, Jorgen S. "The Contribution of Interfaith Dialogue toward a Culture of Peace." American Journal of Islam and Society 19, no. 2 (April 1, 2002): 103–8. http://dx.doi.org/10.35632/ajis.v19i2.1954.
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Dialogue among the adherents of the major world religions has alwaystaken place, especially, but not only, among the Abrahamic faiths: Judaism,Christianity and Islam. Excellent examples of this may be found in themidst of shared histories where we are more often presented with a recordof conflicts. The high points must be the enormously rich and creative interactionswhich took place in medieval Islamic Spain and southern Italy andat various times in places as far apart as Central Asia, Baghdad, Delhi,Cairo and the Ottoman Empire.As a movement with its institutions and full-time professionals, andnetworks of activists, interreligious dialogue is primarily a phenomenonof the twentieth century. It is the pressures of this century which havedemanded that we mobilize the resources of the great religions for dialogueand peace, purposes which have historically often seemed marginal.In India, the realization that a reasonably unified independence wouldonly be achieved if religions could work together, actually provides asignificant impetus towards the cooperation of religious leaders andinstitutions.The horrors of Nazi genocide in Europe spurred post-war generationstowards a radical review of traditional Christian attitudes towards Judaism.Out of regional tragedies, like the wars in Lebanon and in the formerYugoslavia, have come strengthened efforts across the social spectrum todisarm religious hatreds. The resurgence, in the last couple of decades, ofpolitical radicalism motivated by religion and expressed in religious terms, ...
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Sapoznik, Alexandra. "Bees in the Medieval Maghreb: Wax, Honey and Cross-Cultural Trade in the Western Mediterranean." Medieval Encounters 27, no. 4-5 (December 22, 2021): 434–55. http://dx.doi.org/10.1163/15700674-12340115.
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Abstract Believed to originate in Paradise and set apart in their chastity, bees were potent religious symbols in medieval Christianity and Islam. This article explores how these beliefs drove an extensive trade in wax and honey, and examines the role of Jews, conversos, Christians, and Muslims in this trade. Further, it considers the environmental context and the extent to which religious prohibitions against trade between Christians and Muslims may have provided economic opportunities for Jewish merchants, while examining the economic and cultural relationships between members of the three Abrahamic religions.