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Summary. Using a graphic organizer, students record what they know about Judaism, Christianity, and Islam. Then, collaborating with partners, students expand their knowledge with group discussion and research. Students then create a Venn diagram to examine and compare the three monotheistic religions as a final evaluation.
Venn Diagram: Judaism, Christianity, and Islam Venn Diagram: Judaism, Christianity, and Islam Jesus is devine Trinity Sacraments Ordained Ministry No Sacred Language Church is Holy Building Weekly Holy Day is Sunday Liturgical practice of breaking bread and wine Ongoing revelation Hebrew is Sacred Language Canaan is Promised Land God is Adonai Synagogue is Holy Building Holy Day is the Sabbat ...
- Overview
- Christianity and world religions
The global spread of Christianity through the activity of European and American churches in the 18th, 19th, and 20th centuries brought it into contact with all other existing religions. Meanwhile, since the beginning of the 19th century, the close connection between Christian world missions and political, economic, technical, and cultural expansion was, at the same time, loosened. Meanwhile, as the study of religion emerged as an academic discipline, scholarship on non-Christian and non-Western religious traditions developed. Philosophers and writers in both Europe and the United States (particularly the New England Transcendentalists) drew from an increasing body of scholarly and missionary writing on Indian and Chinese traditions, incorporating some Eastern ideas—or at least their interpretations of them—into their own idiosyncratic religious visions of a reformed or reinvigorated Christianity. The World Parliament of Religions, held at the World’s Columbian Exhibition in Chicago in 1893, increased the visibility in the West of traditions from South and East Asia in particular.
After World War II the former mission churches were transformed into independent churches in the newly autonomous Asian and African states. The concern for responsible cooperation between the members of Christian minority churches and their non-Christian fellow citizens became more urgent with a renaissance of the Asian higher religions in numerous Asian states.
Missionaries of Asian world religions moved into Europe, the Americas, and Australia. Numerous Vedanta centres were established to introduce Hindu teachings within the framework of the Ramakrishna and Vivekananda missions. In the United States the passage of the Immigration and Nationality Act of 1965 dramatically increased the number of legal immigrants from East, Southeast, and South Asia, the vast majority of whom were not Christians. In that year the Hare Krishna movement (formally the International Society for Krishna Consciousness [ISKCON]) was founded in the United States, attracting followers to its version of Vaishnavism, one of the main branches of Hinduism. Followers of South Asian Theravada Buddhism; Mahayana Buddhism, particularly that of Japan (largely Pure Land, Nichiren [especially Sōka-gakkai], and Zen); and Tibetan Vajrayana (Tantric) Buddhism founded temples (some of which were called “churches”), meditation centres, community centres, and other spiritual retreats. This influence penetrated Europe and North America on several fronts, whether in the form of a spontaneously received flow of religious ideas and methods of meditation through literature and philosophy, through developments in psychology and psychotherapy, or through institutions within which individuals could develop a personal practice of meditation and participate in the life of the sangha (community). As a result, Christianity in the latter part of the 20th century found itself forced to enter into a factual discussion with non-Christian religions.
There has also been a general transformation of religious consciousness in the West since the middle of the 19th century. Until about 1900, intimate knowledge of non-Western world religions was still the privilege of a few specialists. During the 20th century, however, a wide range of people studied translations of source materials from the non-Christian religions. The dissemination of the religious art of India and East Asia through touring exhibitions and the prominence of the 14th Dalai Lama as a political and religious figure have created a new attitude toward the other religions in the broad public of Europe and North America. In recognition of this fact, numerous Christian institutions for the study of non-Christian religions were founded: e.g., in Bengaluru (Bangalore), India; in Yangon, Myanmar (Rangoon, Burma); in Bangkok, Thailand; in Kyōto, Japan; and in Hong Kong, China.
The readiness of encounter or even cooperation of Christianity with non-Christian religions is a phenomenon of modern times. Until the 18th century, Christians showed little inclination to engage in a serious study of other religions. Even though contacts with Islam had existed since its founding, the first translation of the Qurʾān (the Islamic holy book) was issued only in 1141 in Toledo by Peter the Venerable, abbot of Cluny. Four hundred years later, in 1542/43, Theodor Bibliander, a theologian and successor of the Swiss reformer Zwingli, edited the translation of the Qurʾān by Peter the Venerable. He was subsequently arrested, and he and his publisher could be freed only through the intervention of Luther.
Christian exposure to Asian religions also was delayed. Although the name Buddha is mentioned for the first time in Christian literature—and there only once—by St. Clement of Alexandria about 200 ce, it did not appear again for some 1,300 years. Pali, the language of the Theravada Buddhist canon (see also Pali literature), remained unknown in the West until the early 19th century, when the modern Western study of Buddhism began.
The global spread of Christianity through the activity of European and American churches in the 18th, 19th, and 20th centuries brought it into contact with all other existing religions. Meanwhile, since the beginning of the 19th century, the close connection between Christian world missions and political, economic, technical, and cultural expansion was, at the same time, loosened. Meanwhile, as the study of religion emerged as an academic discipline, scholarship on non-Christian and non-Western religious traditions developed. Philosophers and writers in both Europe and the United States (particularly the New England Transcendentalists) drew from an increasing body of scholarly and missionary writing on Indian and Chinese traditions, incorporating some Eastern ideas—or at least their interpretations of them—into their own idiosyncratic religious visions of a reformed or reinvigorated Christianity. The World Parliament of Religions, held at the World’s Columbian Exhibition in Chicago in 1893, increased the visibility in the West of traditions from South and East Asia in particular.
After World War II the former mission churches were transformed into independent churches in the newly autonomous Asian and African states. The concern for responsible cooperation between the members of Christian minority churches and their non-Christian fellow citizens became more urgent with a renaissance of the Asian higher religions in numerous Asian states.
Missionaries of Asian world religions moved into Europe, the Americas, and Australia. Numerous Vedanta centres were established to introduce Hindu teachings within the framework of the Ramakrishna and Vivekananda missions. In the United States the passage of the Immigration and Nationality Act of 1965 dramatically increased the number of legal immigrants from East, Southeast, and South Asia, the vast majority of whom were not Christians. In that year the Hare Krishna movement (formally the International Society for Krishna Consciousness [ISKCON]) was founded in the United States, attracting followers to its version of Vaishnavism, one of the main branches of Hinduism. Followers of South Asian Theravada Buddhism; Mahayana Buddhism, particularly that of Japan (largely Pure Land, Nichiren [especially Sōka-gakkai], and Zen); and Tibetan Vajrayana (Tantric) Buddhism founded temples (some of which were called “churches”), meditation centres, community centres, and other spiritual retreats. This influence penetrated Europe and North America on several fronts, whether in the form of a spontaneously received flow of religious ideas and methods of meditation through literature and philosophy, through developments in psychology and psychotherapy, or through institutions within which individuals could develop a personal practice of meditation and participate in the life of the sangha (community). As a result, Christianity in the latter part of the 20th century found itself forced to enter into a factual discussion with non-Christian religions.
There has also been a general transformation of religious consciousness in the West since the middle of the 19th century. Until about 1900, intimate knowledge of non-Western world religions was still the privilege of a few specialists. During the 20th century, however, a wide range of people studied translations of source materials from the non-Christian religions. The dissemination of the religious art of India and East Asia through touring exhibitions and the prominence of the 14th Dalai Lama as a political and religious figure have created a new attitude toward the other religions in the broad public of Europe and North America. In recognition of this fact, numerous Christian institutions for the study of non-Christian religions were founded: e.g., in Bengaluru (Bangalore), India; in Yangon, Myanmar (Rangoon, Burma); in Bangkok, Thailand; in Kyōto, Japan; and in Hong Kong, China.
The readiness of encounter or even cooperation of Christianity with non-Christian religions is a phenomenon of modern times. Until the 18th century, Christians showed little inclination to engage in a serious study of other religions. Even though contacts with Islam had existed since its founding, the first translation of the Qurʾān (the Islamic holy book) was issued only in 1141 in Toledo by Peter the Venerable, abbot of Cluny. Four hundred years later, in 1542/43, Theodor Bibliander, a theologian and successor of the Swiss reformer Zwingli, edited the translation of the Qurʾān by Peter the Venerable. He was subsequently arrested, and he and his publisher could be freed only through the intervention of Luther.
Christian exposure to Asian religions also was delayed. Although the name Buddha is mentioned for the first time in Christian literature—and there only once—by St. Clement of Alexandria about 200 ce, it did not appear again for some 1,300 years. Pali, the language of the Theravada Buddhist canon (see also Pali literature), remained unknown in the West until the early 19th century, when the modern Western study of Buddhism began.
This paper aims to acquaint students with the key beliefs, practices and communities in Judaism, Christianity and Islam. We first examine the origins and important historical developments of the three religions, culminating in their encounters with modernity. We then analyse and compare a range
Dec 15, 2014 · 1. Abraham: the founding father. Abraham is another important figure uniting the three religions. That’s why Christianity, Judaism and Islam are referred to as the...
Apr 24, 2019 · All three of the Abrahamic religions—Judaism, Christianity and, since 632 CE, Islam—developed a strong footing in their geopolitical sub-regions and attracted hundreds of thousands, ultimately millions, of followers over a comparatively brief time. Judaism was the first religion to develop a systematic code of beliefs and placed emphasis on ...
While both Islam and Christianity believe in Christ as a Prophet and reformer — the Jewish faith does not. This is where the parallelisms and similarities among all three religions stop. Islam and Christianity break away from Judaism when they acknowledge the holiness and righteousness of Christ.
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