Jewish-Christian-Islamic dialogue

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Areas with predominantly Abrahamic (pink) or Far Eastern dharmic (yellow) religions

Jewish-Christian-Islamic dialogue describes the dialogue between the three monotheistic , Abrahamic world religions Judaism , Christianity and Islam . That is why there is often talk of the Christian-Jewish-Islamic trialogue.

Similarities and differences between the three world religions

The term “Abrahamic” is derived from the fact that all three religions can be traced back to Abraham , the progenitor of the Israelites (Jews) according to the Hebrew Bible ( Genesis 12–37). According to the New Testament, his blessing for the people was also bestowed on the Christians through Jesus Christ ; According to the Koran , the Muslims (in the narrower sense the Arabs) as descendants of Ismail are his descendants. Other religious communities such as the Baha'i also see themselves as Abrahamic or Abrahamic religions and, in their own way, strive for an understanding of the previous religions.

Both the New Testament and the Koran make multiple references to Abraham.

The New Testament says of Abraham:

"But I tell you that many come from east and west and will sit at table with Abraham and Isaac and Jacob in the kingdom of heaven."

- Gospel of Matthew 8:11

“But the Scriptures, foreseeing that God would justify the nations by faith, preached the good news to Abraham: 'In you all nations will be blessed.' Consequently, those who are by faith are blessed with believing Abraham. "

- Galatians 3, 8f

In the Quran it says about Abraham:

“O people of the Scriptures, why do you argue about Abraham when the Torah and the Gospel were only revealed (later) after him? Don't you have any sense? You were arguing about something you know about; but why do you argue about what you have no knowledge of? God knows, but you don't. Abraham was neither a Jew nor a Christian; rather he was of pure faith, a Muslim (a (God) devoted Hanif), and not a pagan. "

- 3: 65-67
Overview
Judaism Christianity Islam
God There is only one God.

YHWH is unique!

There is only one God who is a Triune God and who is essentially one.

God is love. 1 Joh 4,8  EU

There is only one God.

There is no god but God!

epiphany YHWH ( adonai - elohim ) reveals himself to people indirectly and makes a covenant with Abraham.

Through Moses (around 1250 BC) the people of Israel (descendants of Abraham, Isaac, Jacob) received the Torah ; he revealed himself directly to all the people who were witnesses. The revelation is closed: the word of God is finally available in the Torah. Prophets appear who give other lesser revelations.

God reveals himself to people primarily through people and makes a covenant with Abraham.

Jesus himself is the word of God. In Jesus' life, sacrificial death, bodily resurrection , God reveals his being. Through Jesus, the Christian Messiah , the blessing promised to Abraham comes to all people. Revelation is closed: The word of God became man.

God reveals himself to people through people. A special blessing story begins with Abraham.

Muhammad (571–632 AD) is the seal of the prophets. God dictated to Muhammad (through Gabriel ) his last and final word to humanity: the Koran. Revelation is complete: the word of God is in the form of a perfect book.

Holy Scripture Tanakh (Hebrew Bible) Bible : Old and New Testament Koran : literal dictation of God
Abraham Ancestor of the people of Israel Ancestor of the people of Israel (Old Covenant). "Patriarch and progenitor" of Christians. Archetype of the Muslim , ancestor of the Ishmaelites
Jesus Jesus is of no deeper meaning. Some see in him an apostate, others a pious Jew. He is not the Messiah. He is the Christ, the Son of God , Son of the Virgin Mary, totally human and at the same time totally one with God the Father and the Holy Spirit . Only through Jesus can all people participate in eternal life . Prophet, servant of Allah, son of the Virgin Mary, sinless, preached from the cradle, miracle worker, was not crucified, but raptured to God. Like Adam, he is a special creation of God, not a man begotten by God and not his biological son.

Concrete Abrahamic trialogue

Forms of concrete interreligious dialogue between the three Abrahamic religions are:

Abrahamic ecumenism

The term “Abrahamic ecumenism” is an invention of the Christian theologians Hans Küng and Karl-Josef Kuschel . You want to emphasize the necessity of a dialogue in the sense of an extension of the inner-Christian ecumenism to the three Abrahamic religions .

The Abrahamic ecumenism according to Küng and Kuschel takes up the similarities between Judaism, Christianity and Islam. They see their roots in the God who made a covenant with Abraham . Judaism is the oldest religion based on it. Christianity is a direct consequence of Judaism. The Christian churches also refer to the one God JHWH . In 600 AD, according to the Islamic view, Muhammad received Islam through the one God who is here called Allah . In this respect, all three religions have common roots despite their different characteristics.

For Küng the Abrahamic ecumenism is a step to the still broader goal he in his project Global Ethic developed: a common ethical minimum consensus of all churches, religions and cultures.

Critique of the concept and content of the Abrahamic ecumenism

Since ecumenism aims at unity for large Christian circles - albeit in a different form and binding force - and this currently seems neither conceivable nor absolutely desirable in the interreligious dialogue between Muslims, Jews and Christians, they question the concept of the Abrahamic ecumenism . This question is sometimes referred to as the Abrahamic dialogue .

In many cases, the Judeo-Christian dialogue is also clearly distinguished from the Christian-Islamic dialogue , because the binding meaning of the Tanach gives it a different quality than the dialogue with Muslims. That is why almost all church documents of the various Christian denominations use the term ecumenism exclusively for an internal Christian concern. This is based on the fact that the Christian Bible of the Tanakh and the New Testament provides a comprehensive common basis for common belief and action, while the dialogue with Muslims in particular is a laborious process of working out common ground. This extends to the point where parts of Christianity, especially with reference to the doctrine of justification and the Sharia, raise the question of whether Muslims and Christians speak of the same God at all. Against this background, the term Abrahamic ecumenism is understood as a threat to the very concrete process of the actual ecumenism, as it verbally equates different processes. The Abrahamic ecumenical movement is occasionally perceived by feminists, seculars, non- religious or atheists as a threat to humanistic standards, especially since Sharia and Fiqh are not rejected.

See also

  • Possible confusion: regionally widespread, older description of the 50th birthday: Abraham's Day

literature

  • Leaves of Abraham . Contributions to interreligious dialogue , magazine, Munich, 2002 -
  • Eva Maria Hinterhuber: Abrahamic Trialogue and Civil Society. An investigation into the socially integrative potential of the dialogue between Jews, Christians and Muslims . Lucius and Lucius, Stuttgart 2009, ISBN 978-3-8282-0467-6
  • Othmar Keel : Self-glorification: the figure of Abraham in Judaism, Christianity and Islam , Schwabe, Basel 2009, ISBN 978-3-7965-2583-4
  • Joachim Gnilka : Bible and Koran. Herder, Freiburg 2004, ISBN 3-451-28316-6
  • Clauß Peter Sajak, Ann-Kathrin Muth: Standards for trialogical learning. Promote intercultural and interreligious skills in school . Herbert Quandt Foundation (ed.), Bad Homburg vor der Höhe 2011, ISBN 978-3-937831-19-0
  • Roland Mugerauer: Is there a true religion? A systematic, theological and philosophical introduction including competition entries from high school students. Tectum - a publisher in the Nomos Verlagsgesellschaft, Baden-Baden 2018, ISBN 978-3-8288-4205-2 .
  • Clauß Peter Sajak (ed.): Learn trialogue. Building blocks for intercultural and interreligious project work . Klett - Kallmeyer, Seelze-Velber 2010, ISBN 978-3-7800-1044-5
  • Deutsche Bischofskonferenz Hg .: Guidelines for Multi-Religious Celebrations of Christians, Jews and Muslims Working Guide 170; 2003
  • Dirk Chr. Siedler, Holger Nollmann Hgg .: Being truthful in love! Christian and Islamic Perspectives on Interreligious Dialogue 2nd Edition, Alektor, Berlin 2002, ISBN 9783884250730
  • Karl-Josef Kuschel : Dispute about Abraham. What separates Jews, Christians and Muslims and what unites them Patmos, Düsseldorf 2001, ISBN 3-491-69030-7
  • Advice center for Christian-Islamic encounters between the Evangelical Church in the Rhineland and the Evangelical Church of Westphalia (ed.): Dare to take the first steps. An orientation aid for the meeting of church parishes with their Muslim neighbors, Wuppertal 2001 ( online ( memento from January 25, 2007 in the Internet Archive ); PDF file; 3.61 MB)
  • Hans Küng : Global Ethic Project. Piper, Munich 1990, ISBN 3-492-03426-8
  • Manfred Görg : In Abraham's lap. Christianity without the New Testament . Patmos, Düsseldorf 1993, ISBN 3-491-77933-2

Web links

swell

  1. ↑ so Pius XI. quoted according to * Margherita Marchione: Yours Is a Precious Witness: Memoirs of Jews and Catholics in Wartime Italy . Paulist Press, Mahwah, NJ 1997, ISBN 0809104857 , p. 53 . to en: Pope Pius XI
  2. ^ The Levant Foundation , Judeo-Christian-Islamic Postdoc Program at the University of Geneva
  3. ↑ JCM Standing Conference on the Encounter of Jews, Christians and Muslims in Europe (JCM)
  4. ↑ Stuttgart Lehrhaus Foundation. Retrieved April 11, 2018 .
  5. ↑ https://www.kcid.fau.de
  6. ↑ https://cafeabraham.com/eine-seite/