Creation And The Abrahamic Faiths

Creation! How we are here. Not just us, of course, but bluetits and Hereford cattle and cabbages and E. coli and deserts and mountains and suns and nebulae … in fact, all that is. So not only “Why are we here?” but “Why is there a ‘here’ for us to inhabit?”. That is this book’s theme. Inevitably it doesn’t answer the question in a mechanistic sense. A telescope cannot look at itself, and neither can an inhabitant of the Universe say how it came to be. But that does not stop those questions haunting us. So where shall we turn? To cosmology? The concept of an initial event, a “Big Bang”, is now almost universally accepted. But what caused that? Most would feel that this is not a question science can answer. The first two contributors to this book are professional cosmologists, yet cosmology is only a background for this book, not its core theme. That theme is the conviction that the Universe owes its existence to a divine Creator – and the specific formulations of this conviction in the three great monotheistic religions, the “Abrahamic” faiths. The scriptures of all three faiths include the creation-accounts in the first two chapters of Genesis. Later developments moved the expressions of the three faiths considerably apart, but the social and political conditions of the 21st C world make it imperative that every effort should be put into a recovery of understanding between their practitioners. The purpose of this book is to contribute to that understanding. Of thirteen chapters, two are by Jewish authors and three by Moslems; several of the Christian authors also are deeply versed in the other traditions. Together, the chapters show that the attitudes of the three faiths to Creation have far more in common than otherwise. In particular, they are noticeably and encouragingly coming together in their endorsements of 21st C concerns for the environment. The book derives from a conference of the Science and Religion Forum in Sept 2006, but all chapters have been rewritten for publication, and carefully edited with linking commentaries.

In the book of Genesis, God bestows a new name upon Abram--Abraham, a father of many nations. With this name and his Covenant, Abraham would become the patriarch of three of the world's major religions: Judaism, Christianity, and Islam. Connected by their mutual--if differentiated--veneration of the One God proclaimed by Abraham, these traditions share much beyond their origins in the ancient Israel of the Old Testament. This Very Short Introduction explores the intertwined histories of these monotheistic religions, from the emergence of Christianity and Islam to the violence of the Crusades and the cultural exchanges of al-Andalus. Each religion continues to be shaped by this history but has also reacted to the forces of modernity and politics. Movements such as the Reformation and that led by seventh-century Kharijites have emerged, intentioned to reform or restore traditional religious practice but quite different in their goals and effects. Relationships with states, among them Israel and Saudi Arabia, have also figured importantly in their development. The Abrahamic Religions: A Very Short Introduction brings these traditions together into a common narrative, lending much needed context to the story of Abraham and his descendants. ABOUT THE SERIES: The Very Short Introductions series from Oxford University Press contains hundreds of titles in almost every subject area. These pocket-sized books are the perfect way to get ahead in a new subject quickly. Our expert authors combine facts, analysis, perspective, new ideas, and enthusiasm to make interesting and challenging topics highly readable.

Creatio ex nihilo is a foundational doctrine in the Abrahamic faiths. It states that God created the world freely out of nothing - from no pre-existent matter, space or time. This teaching is central to classical accounts of divine action, free will, grace, theodicy, religious language, intercessory prayer and questions of divine temporality and, as such, the foundation of a scriptural God but also the transcendent Creator of all that is. This edited collection explores how we might now recover a place for this doctrine, and, with it, a consistent defence of the God of Abraham in philosophical, scientific and theological terms. The contributions span the religious traditions of Judaism, Christianity and Islam, and cover a wide range of sources, including historical, philosophical, scientific and theological. As such, the book develops these perspectives to reveal the relevance of this idea within the modern world.

These volumes describe how the development of the different styles of interpretation found in reading scripture and nature have transformed ideas of both the written word and the created world.

These volumes describe how the development of the different styles of interpretation found in reading scripture and nature have transformed ideas of both the written word and the created world.

"A major challenge for people of faith is to resist the growing demonization of Islam, Christianity, and Judaism . . . I want to do something to build bridges between the three religions. I feel called to embody in my own life the healing, the reconciliation, the unity I long for between people of different religions." Art Gish became involved in the life and worship of all three religions; he considered himself a Christian, a Muslim, and a Jew, and worked at integrating those three perspectives into his life. Acknowledging that Judaism, Islam, and Christianity are all threatened by narrow-minded, violent extremists who put the particular interests of their own people above our common interests, he tells inspiring stories of open-minded Muslims, Jews, and Christians who struggle together for reconciliation and who confront injustices that spawn hostility. Gish looks not only at the disagreements but also at the unity of the three Abrahamic faiths. He writes, "When people cross boundaries, exciting things happen. Each time in Israel/Palestine that I experience Jews, Muslims, and Christians eating, working, laughing, and crying together, I sense a foretaste of the coming kingdom of God, a demonstration of how things could be, and one day will be."

Recently, the term "Abrahamic religions" has been used with exceeding frequency in the academy. We now regularly encounter academic books, conferences, and even positions (including endowed chairs) devoted to the so-called "Abrahamic religions." But what exactly are "Abrahamic religions"? Although many perceive him as the common denominator of Judaism, Christianity, and Islam, Abraham remains deceptively out of reach. An ahistorical figure, some contend he holds the seeds for historical reconciliation. Touted as symbol of ecumenicism, Abraham can just as easily function as one of division and exclusivity. Like our understanding of Abraham, the category "Abrahamic religions" is vague and nebulous. In Abrahamic Religions, Aaron Hughes examines the creation and dissemination of this term. Usually lost in contemporary discussions is a set of crucial questions: Where does the term "Abrahamic religions" derive? Who created it and for what purposes? What sort of intellectual work is it perceived to perform? Part genealogical and part analytical, this book seeks to raise and answer questions about the appropriateness and usefulness of employing "Abrahamic religions" as a vehicle for understanding and classifying data. In so doing, Abrahamic Religions can be taken as a case study that examines the construction of categories within the academic study of religion, showing how the categories we employ can become more an impediment than an expedient to understanding.