The Relationship Between Judaism, Christianity and Islamic Religions

Historical Relationship

Despite the difference in doctrines, the Jews, Christians, and Muslims have, in one way or another, related in accordance to their faith and beliefs. The three monotheistic religions are known for their high regard for their disparities despite the similarities they manifest. It is not only a matter that concerns the religions themselves but also the society, given the world is slowly changing and more people have begun to question the existence of each religion in essence. While the similarities may be subtle, the extent of reach is relatively wide. For that cause, the standing of these religions needs some inspection.

Noteworthy, there are common features in the religions, such as the tenacious adherence by certain groups, which may also pose the question regarding not only a lack of choice but also the need to be considered one. While religion is entirely a choice, the doctrines practiced in each are what make one a believer: a Jewish, a Christian, or a Muslim. The survival of each religion lies heavily on the practices that are fundamental to each person who belongs. These concepts presented by each religion are the core definition of each and, therefore, the major cause of the discrepancies. The paper herein assesses the historical background of each of these three religions and places each into context. An intensive understanding of the notions in which each religion is rooted is required to make a concrete understanding of their disagreements.

Differences in the Religions

The basis of a religion is its fundamental concepts that are prescribed for every devotee to follow. According to Arkoun (1989), the religions differ subtly despite the similar reverence for one God. As aforementioned, the three religions are based on the belief that there exists only one God, who, in his all-being, is the creator of the earth. However, their notion of this same God differs. In the Christian community, there is one God who is three in one. The notion is founded on the scripture that portrays God as having three forms: The Holy Spirit, the Son, and the Father (Mathew 28:19). In the Islam religion, however, only Allah exists, who is not a trinity at any point of faith (Quran 112:1). The Muslims believe that God is monotheistic and, as such, cannot exist as Christians consider God to exist in three forms.

This marks one point of disagreement despite the settlement that there exists only one God. In the Judaism concept, the belief in the Tanakh, which is now referred to as the Old Testament, the Christian’s Holy Bible, only depicts the existence of one God who is referred to as Yahweh or Jehovah (Deuteronomy 6:4). Consequently, each of the three religions constitutes a set of concepts regarding God, so it is a point of both disagreement and agreement among the three.

Current Relationship

The idea of religion has constantly been changing in Judaism, Christianity, and Islam. The idea retains that one definitely has to belong, and belonging follows a set of doctrines (Al-Faruqi, 1998). However, it is also understandable that these doctrines have become more relaxed with time. Inasmuch as they are the foundation, contextual religion has deterred the strictness to a certain level. For instance, circumstances in modern society are not in any way comparable to the times when the religions were started, and hence, teachings logically should address matters as they are today. Due to such demands, it is the duty of religious leaders and teachers to provide their interpretation such that the teachings are applicable today.

Another issue today is the concept of one’s religious identity. It has been that one’s religious identity is socially given. Therefore, all that one has to do is to fully submit to the doctrines that the believers ascribe to (Cragg, 2016). However, this has changed drastically in recent years. Believers now feel the need to self-identify and to follow only what they also find agreeable with the person they identify themselves with.

Obviously, it is now a quest for self-identity both individually and within the community. Today, religious identity is a part of a larger scope of one’s self-identity. The two must meet at some point. The notion of social role has been done away with, especially in cases where it contrasts one’s personal outlook on certain matters (Cragg, 2016). For instance, the holy war that some members of the Islam community engage in cannot be partaken by some members due to their personal beliefs regarding fellow human beings. Today, more people are merely called a Jew, a Christian, or a Muslim due to social constructs, but such tags do not define the person.

Conclusion

Today, changes have been observed as relations are no longer rigidly based on the concepts learned out of Christianity, Judaism, or Islam as a religion. Instead, believers rely more on their identity to govern their relationship with others and identify whom may or may not be from the same religious construct as they. While religious leaders may put their best efforts towards ensuring a certain level of homogeneity, the individual being always comes first as far as personal relations go. Noteworthy, even the more rigid religions, such as Islam and Judaism, have shown to a large extent that the influence of personal views on religion is slowly cropping out in the society, and the religious norms, however rigid, cannot influence this in any way. What stands out is that religion may, in actuality, be a way to separate people who are no longer looking towards religious differences to co-exist in humanity as one people.

References

1. Al-Faruqi, I. R. (1998). Islam and other faiths, ed.Ataullah Siddiqui. USA: The International Institute of Islamic Thought and The Islamic Foundation.
2. Arkoun, M. (1989). New perspectives for a Jewish-Christian-Muslim dialogue. Journal of Ecumenical Studies, 26(3), 523-529.
3. Cragg, K. (2016). The privilege of man: A theme in Judaism, Islam and Christianity (Vol. 8). Bloomsbury Publishing.
4. Massey, K. A., & Massey-Gillespie, K. (1993). A dialogue of creeds. Islamochristiana, 19, 17-28.
5. Maybaum, I. (1976). Trialogue between Jew, Christian and Muslim.
6. Peters, F. E. (1990). Judaism, Christianity, and Islam: The classical texts and their interpretation (Vol. 3). Princeton University Press.
7. Swartz, M., & Peters, F. E. (1984). Children of Abraham: Judaism, Christianity, Islam.