By Aaron W. Hughes
Lately, the time period "Abrahamic religions" has been used with exceeding frequency within the academy. We now frequently 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 is still deceptively out of achieve. An ahistorical determine, a few contend he holds the seeds for ancient reconciliation. Touted as image of ecumenicism, Abraham can simply as simply functionality as considered one of department and exclusivity. Like our knowing of Abraham, the class "Abrahamic religions" is obscure 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 looked as if it would practice? half genealogical and half analytical, this e-book seeks to elevate and solution questions about the appropriateness and value of utilizing "Abrahamic religions" as a motor vehicle for figuring out and classifying facts. 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 develop into extra an obstacle than an expedient to knowing.
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Extra resources for Abrahamic Religions: On the Uses and Abuses of History
Paul’s message was that the Abrahamic covenant had not been superseded, but fulﬁlled, in Jesus. The one covenant that Paul, not to mention much of the later Christian theological tradition, argued had been replaced and supplanted was the one established with Moses on Mount Sinai. It was this latter covenant, according to them, that represented the set of legalistic and ritualistic norms that kept Jews in spiritual bondage. The covenant that God established with Abraham, on the contrary, was an authentic expression of religious devotion centered on the faith of Abraham and his true, spiritual descendants (and not necessarily his literal ones).
8 Worcester’s words here are by no means unique. However, his use of the term “Abrahamic,” as should be clear from the aforementioned statements, is not used in the manner that we are accustomed to see or hear it invoked today. In fact, Worcester uses it in the opposite manner, and this is precisely the way in which the term “Abrahamic” will be employed until, roughly, the Second World War. However, even though the term would then begin to take on a decidedly diﬀerent meaning in response to a variety of historical stimuli associated with the aftermath of World War II, this does not necessarily mean that the older and more exclusive use of the term, as we shall see near the end of this chapter, completely disappears.
33 Despite this, some in the contemporary world insist on pointing to Abraham as laying the seed for future coexistence. I have tried to argue that those who do this engage in an eisegesis whereby they read their own ecumenical desires into the material in question. The result is less about following the intricacies of various conﬂicts and coexistences, adoptions, and adaptations among various subgroups within the three religions than about creating an overarching and generic narrative. In order to challenge this model, the following three chapters provide a genealogical study of the various ways in which the term “Abrahamic religions” has been used and abused over the millennia.
Abrahamic Religions: On the Uses and Abuses of History by Aaron W. Hughes