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Engendering an intimate and deep relationship with God is at the heart of Judaism, Christianity and Islam. This relationship manifests, among other things, in worshipping Him with sincerity, talking to (and about) Him, and being conscious of Him in every moment of life. For believers, God himself plays also an active role in pursuing this relationship by, for example, answering prayers and making the believer know and feel His uninterrupted presence. Many would consider this as common knowledge about the religions mentioned above. However, only few are aware that the meaning of the above differs significantly based on how one thinks that religious language works. Rather, it is taken for granted that the word ‘God’ refers to a metaphysical being with personal traits and plays a similar role in structure as words in empirical language. This has several implications such as the following: God can be talked about in an abstract and theoretical manner; His existence can be subject to inquiry like that of any other being such as planets or unicorns; and calling God good, while creation is obviously full of evil, is a proposition that needs rational justification. The famous 20th century thinker Ludwig Wittgenstein has famously stated that his goal in philosophy essentially amounts to "showing that things which look the same are really different". By his insistence to pay close attention to the grammar of a word – that is its use in language – he has opened up new perspectives on (not only religious) language that challenges the prevalent view outlined above. The goal of this volume is to pick up on Wittgenstein’s insights about language and religion and to bring them in fruitful relation to the three mentioned religious traditions respectively in an attempt to reassess the grammar of the word ‘God’.
Engendering an intimate and deep relationship with God is at the heart of Judaism, Christianity and Islam. This relationship manifests, among other things, in worshipping Him with sincerity, talking to (and about) Him, and being conscious of Him in every moment of life. For believers, God himself plays also an active role in pursuing this relationship by, for example, answering prayers and making the believer know and feel His uninterrupted presence. Many would consider this as common knowledge about the religions mentioned above. However, only few are aware that the meaning of the above differs significantly based on how one thinks that religious language works. Rather, it is taken for granted that the word 'God' refers to a metaphysical being with personal traits and plays a similar role in structure as words in empirical language. This has several implications such as the following: God can be talked about in an abstract and theoretical manner; His existence can be subject to inquiry like that of any other being such as planets or unicorns; and calling God good, while creation is obviously full of evil, is a proposition that needs rational justification. The famous 20th century thinker Ludwig Wittgenstein has famously stated that his goal in philosophy essentially amounts to "showing that things which look the same are really different". By his insistence to pay close attention to the grammar of a word - that is its use in language - he has opened up new perspectives on (not only religious) language that challenges the prevalent view outlined above. The goal of this volume is to pick up on Wittgenstein's insights about language and religion and to bring them in fruitful relation to the three mentioned religious traditions respectively in an attempt to reassess the grammar of the word 'God'.
Volume II of A Grammar of Christian Faith aims to confront the widespread disarray in the language and practices of Christian faith today. As a 'grammar,' it explains how Christian faith provides special ways of speaking and acting that make sense of human life by giving it meaning, practicality, and hope.
This monumental study examines issues of anthropomorphism in the three Abrahamic Faiths, as viewed through the texts of the Hebrew Bible, the New Testament and the Qur’an. Throughout history Christianity and Judaism have tried to make sense of God. While juxtaposing the Islamic position against this, the author addresses the Judeo-Christian worldview and how each has chosen to framework its encounter with God, to what extent this has been the result of actual scripture and to what extent the product of theological debate, or church decrees of later centuries and absorption of Hellenistic philosophy. Shah also examines Islam’s heavily anti-anthropomorphic stance and Islamic theological discourse on Tawhid as well as the Ninety-Nine Names of God and what these have meant in relation to Muslim understanding of God and His attributes. Describing how these became the touchstone of Muslim discourse with Judaism and Christianity he critiques theological statements and perspectives that came to dilute if not counter strict monotheism. As secularism debates whether God is dead, the issue of anthropomorphism has become of immense importance. The quest for God, especially in this day and age, is partly one of intellectual longing. To Shah, anthropomorphic concepts and corporeal depictions of the Divine are perhaps among the leading factors of modern atheism. As such he ultimately draws the conclusion that the postmodern longing for God will not be quenched by pre-modern anthropomorphic and corporeal concepts of the Divine which have simply brought God down to this cosmos, with a precise historical function and a specified location, reducing the intellectual and spiritual force of what God is and represents, causing the soul to detract from a sense of the sacred and thereby belief in Him.
In this volume, Jon Levenson subjects the powerful story in Genesis of Abraham's calling, his experience in Canaan and Egypt, and his near-sacrifice of his beloved son Isaac to a careful literary and theological analysis.
Among the world's religions, Christianity and Judaism are the most symmetrical. But in our day of religious tolerance, a tendency to overlook the vital differences between the two religions in the name of good will can undermine constructive Jewish-Christian dialogue. In this book, Bruce D. Chilton describes early Christian thought and Jacob Neusner describes early Judaic thought on fundamental issues such as creation and human nature, Christ and Torah, sin and atonement, and eschatology. At the end of each chapter, each assesses the other's perspective, and a final chapter explains why the authors believe theological confrontation--not just comparison--defines the task of interfaith dialogue today.
Islam and the People of the Book features three dozen scholarly studies on the treaties that the Prophet Muhammad concluded with Jewish, Samaritan, Christian, and Zoroastrian communities, along with translations of Six Covenants of the Prophet in over a dozen languages. The combined effort of over forty-five academics, intellectuals, and translators from around the world, this work powerfully confirms the conclusions drawn by Dr John Andrew Morrow in his critically-acclaimed book on The Covenants of the Prophet Muhammad with the Christians of the World, offers unprecedented insight into the original intent of the Messenger of God, and sheds light on the pluralistic nature of the constitutional state that he created.
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.
To understand the international legal order in the field of criminal law, we need to ask three elementary questions. What is international law? What is criminal law? And what happens to these two fields when they are joined together? Volume Two of The Grammar of Criminal Law sets out to answer these questions through a series of twelve dichotomies - such as law vs. justice, intention vs. negligence, and causation vs. background events - that invite the reader to better understand the jurisprudential foundations of international criminal law. The book will appeal to anyone interested in the future of international cooperation in a time of national retrenchment, and will be of interest to students, scholars, and policymakers around the world.
Invoking a concept as simple as it is brilliant, F. E. Peters has taken the basic texts of the three related--and competitive--religious systems we call Judaism, Christianity, and Islam and has juxtaposed them in a topical and parallel arrangement according to the issues that most concerned all these "children of Abraham." Through these extensive passages, and the author's skillful connective commentary, the three traditions are shown with their similarities sometimes startlingly underlined and their well-known differences now more profoundly exposed. What emerges from this unique and ambitious work is a panorama of belief, practice, and sensibility that will broaden our understanding of our religious and political roots in a past that is, by these communities' definition, still the present. The hardcover edition of the work is bound in one volume, and in the paperback version the identical material is broken down into three smaller but self-contained books. The second, "The Word and the Law and the People of God," discusses the scriptures of the three faiths in various contexts, exegetical and legal. Throughout the work we hear an amazing variety of voices, some familiar, some not, all of them central to the primary and secondary canons of their own tradition: alongside the Scriptural voice of God are the words of theologians, priests, visionaries, lawyers, rulers and the ruled. The work ends, as does the same author's now classic Children of Abraham, in what Peters calls the "classical period," that is, before the great movements of modernism and reform that were to transform Judaism, Christianity, and Islam.