The Oxford Handbook of the Abrahamic Religions includes authoritative yet accessible studies on a wide variety of topics dealing comparatively with Judaism, Christianity, and Islam, as well as with the interactions between the adherents of these religions throughout history. The comparativestudy of the Abrahamic Religions has been undertaken for many centuries. More often than not, these studies reflected a polemical rather than an ecumenical approach to the topic. Since the nineteenth century, the comparative study of the Abrahamic Religions has not been pursued either intensively orsystematically, and it is only recently that the comparative study of Judaism, Christianity, and Islam has received more serious attention. This volume contributes to the emergence and development of the comparative study of the Abrahamic religions, a discipline which is now in its formative stages.This Handbook includes both critical and supportive perspectives on the very concept of the Abrahamic religions and discussions on the role of the figure of Abraham in these religions. It features 32 essays, by the foremost scholars in the field, on the historical interactions between Abrahamiccommunities; on Holy Scriptures and their interpretation; on conceptions of religious history; on various topics and strands of religious thought, such as monotheism and mysticism; on rituals of prayer, purity, and sainthood, on love in the three religions and on fundamentalism. The volume concludeswith three epilogues written by three influential figures in the Christian, Jewish, and Muslim communities, to provide a broader perspective on the comparative study of the Abrahamic religions. This ground-breaking work introduces readers to the challenges and rewards of studying these threereligions together.

Connected by their veneration of the One God proclaimed by Abraham, Judaism, Christianity, and Islam 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.

This book provides an indispensable voice in the scholarly conversation on migration. It shows how migration has shaped and has been shaped by the three Abrahamic religions - -Judaism, Christianity, and Islam. No theory of migration will be complete unless the theological insights of these religions are seriously taken into account.

From Greco-Roman Antiquity through to the European Enlightenment, philosophy and religious thought were inseparably interwoven. This was equally the case for the popular natural or ‘pagan’ religions of the ancient world as it was for the three pre-eminent ‘religions of the book’, namely Judaism, Christianity, and Islam. The lengthy and involved encounter of the Greek philosophical tradition – and especially of the Platonic, Aristotelian, and Neoplatonic strands of that tradition – initially with the Hellenistic cults and subsequently with the three Abrahamic religions, played a critical role in shaping the basic contours of Western intellectual history from Plato to Philo of Alexandria, Plotinus, Porphyry, Augustine, and Proclus; from Aristotle to al-Fārābī, Avicenna, al-Ġazālī, Aquinas and the medieval scholastics, and eventually to Meister Eckhart and Nicholas Cusanus and such modern philosophers and theologians as Richard Hooker, the Cambridge Platonists, Jacob Boehme, and G. W. F. Hegel to name but a few. The aim of the twenty-four essays comprising this volume is to explore the intellectual worlds of the three Abrahamic religious traditions, their respective approaches to scriptural hermeneutics, and their interaction over many centuries on the common ground of the inheritance of classical Greek philosophy. The shared goal of the contributors is to demonstrate the extent to which the three Abrahamic religions have created similar shared patterns of thought in dealing with crucial religious concepts such as the divine, creation, providence, laws both natural and revealed, such problems as the origin of evil and the possibility of salvation, as well as defining hermeneutics, that is to say the manner of interpreting their sacred writings.

This book presents how ancient Christianity must be understood from the viewpoint of the history of religions in late antiquity. The continuation of biblical prophecy runs like a thread from Jesus through Mani to Muhammad. And yet this thread, arguably the single most important characteristic of the Abrahamic movement, often remains outside the mainstream, hidden, as it were, since it generates heresy. The figures of the Gnostic, the Holy man, and the mystic are all sequels of the Israelite prophet. They reflect a mode of religiosity that is characterized by high intensity. It is centripetal and activist by nature and emphasizes sectarianism and polemics, esoteric knowledge, or gnosis and charisma. The other mode of religiosity, obviously much more common than the first one, is centrifugal and irenic. It favours an ecumenical attitude, contents itself with a widely shared faith, or pistis, and reflects, in Weberian parlance, the routinisation of the new religious movement. This is the mode of priests and bishops, rather than that of martyrs and holy men. These two main modes of religion, high versus low intensity, exist simultaneously, and cross the boundaries of religious communities. They offer a tool permitting us to follow the transformations of religion in late antiquity in general, and in ancient Christianity in particular, without becoming prisoners of the traditional categories of Patristic literature. Through the dialectical relationship between these two modes of religiosity, one can follow the complex transformations of ancient Christianity in its broad religious context.

The four companion volumes of Nature and Scripture in the Abrahamic Religions contribute to a contextual evaluation of the mutual influences between scriptural exegesis and hermeneutics on the one hand and practices or techniques of interpretation in natural philosophy and the natural sciences on the other. We seek to raise the low profile this theme has had both in the history of science and in the history of biblical interpretation. Furthermore, questions about the interpretation of scripture continue to be provoked by current theological reflection on scientific theories. We also seek to provide a historical context for renewed reflection on the role of the hermeneutics of scripture in the development of theological doctrines that interact with the natural sciences. Contributors are J. Matthew Ashley, Robert E. Brown, Elizabeth Chmielewski, Edward B. Davis, Henri Wijnandus de Knijff, Marwa Elshakry, Richard England, Menachem Fisch, George Harinck, Bernhard Kleeberg, Scott Mandelbrote, G. Blair Nelson, Alexei V. Nesteruk, Jitse M. van der Meer, Rob P. W. Visser, and William Yarchin.

Can you disprove me that Lord Krishna Enslaved the Black African of Egypt? To understand the origin of the Hidden Secrets of the Judaism Religions please read this description with open mind, I did spend 12 years to find out truth about my finding in my books I always was wondering why the members of the Christian religions in Europe, later America, and Australia were guided to study Egyptian civilization instead of the Caucasian Civilization.Indeed, I found out who is behind that guidance. The descendant of Lord Krishna helped the Roman Empire ruler to create this new Christian religion in the name of Jesus Christ after three hundred years of his death. First, they changed Jesus Christ original teaching and then made him be loyal to the Old Testament (Hebrew Bible) while in his life did not believe it. We are told he throw away the old testament, how can the members of the new Christian religion believes that the old testament is the source or references to their Christian religious Bible.Here is what I found about Lord KrishnaLord Krishna and The Establishment of the Egyptian EmpireLord Krishna and his brother Balarama's stories are the keys to understand Hebrew Jewish and Greek people past. It is clear from ancient document left in India that the Pandavas brother win Kurukshetra war and chased Lord Krishna and his brother Lord Balarama with their supporters and Kauravas army survivors out of today India and Pakistan to today Israel and Greek Island.According to the open sources with listed references 'During its long history, Jerusalem has been attacked 52 times, captured and recaptured 44 times, besieged 23 times, and destroyed twice. The oldest part of the city was settled in the 4th millennium BC or BCE, making Jerusalem one of the oldest cities in the world.Note: The Temple of Yerushaláyim (Jerusalem) is built by Lord Krishna in 3100 BCE and Caucasian people lived on the land thousands of years on the land before his arrival.Archaeological evidence suggests that the first settlement was established near Gihon Spring between 4500–3500 BCE. The first known mention of the city was in c. 2000 BCE in the Middle Kingdom Egyptian Execration Texts in which he was recorded as Rusalimum. The root S-L-M in the name is thought to refer to either "peace" (compare with modern Salam or Shalom in modern Arabic and Hebrew) or Shalim, the god of dusk in the Canaanite religion.Author note: The Greek and Hebrew Jews scholars have been in control of histories and scientist or Archaeology in the last 2000 years. They wrote every kind of misinformation to serve their ancient Deva religion domination of the world. It is clear that Lord Krishna as the God of Deva religion did build the city of Jerusalem and used it as his headquarter to wage war against the Caucasian people as the members of the Aryan religion (Kurukshetra armies) under the leadership of the Pandavas brothers.The Egyptian Empire (3100 - 525 BCE) and the Early Dynastic Period of Egypt immediately followed the unification of Lower and Upper Egypt c. 3100 BCE and was assumed to include the First and Second Dynasties, lasting from the Protodynastic Period of Egypt until about 2686 BCE. Egypt was never conquered until 525 BCE when Emperor Cambyses II of the Median Empire, son of Cyrus the Great fulfilled his father’s dream to assume control of Egypt because the Egyptian of black Africans under the leadership of Deva religion leaders namely the descendant of Lord Krishna had waged war against the Caucasian people's Empires since its establishment.Egyptian-led black African tribes conquered the Caucasian lands around 3000 BCE and established two colonies, Canaan between the Red and Mediterranean Seas, while the brother of Lord Krishna by name of Lord Balarama settled on Greek Island with his followers and, which became the home base for the Egyptian Navy. Originally called Sea people, the occupiers of these islands were later known as Greeks. The Greeks, Armenians, Assyrian–Chaldean–Syriac, Amorites, Babylonians, Hebrews and others adopted Aramaic language, which is very close to the African Arabs language.

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.

There are so many religions in this world but there are three which have influential throughout history and emerged from a sand and resulting conflicts and dispute. This book covers the historicity and the purpose as to why those religions claim the truthfulness for more adherents and believers.

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.