"Christians and Jews both consider the first 39 books of the Bible to be the word of God." What about Muslims? I know Muslims consider Jesus and Abraham prophets (or something like prophets, no?), but do they consider the Bible (any part of it) to be holy scripture, i.e., "the word of God"?
- No. Muslims believe that the ENTIRE Hebrew Bible (the Tanach) as well as the entire New Testament, have been deliberately altered and distorted by the rabbis and priests. They view it as a deliberate deception, and they view the Quran as the true version of the Biblical events. As far as I have been able to ascertain, there is not a single book of the Bible (Old Testament or New Testament) that Muslims consider canonical and holy. RK
Could someone who knows (or who wants to find out) please update this page accordingly? Maybe also the Islam page too? --LMS
I do know that the Quran (Koran) specifically refers to Jesus as a holy man and his disciples as Muslims ("obedient" [to god]). It also refers to the Old Testament as holy scripture. The Quran exhorts believers to respect and honor believers of The Word, and this specifically included early Christians, mentioning various characters of the New Testament by name.
Some of the early books of the bible appear in slightly different form in the Quran.
- Nope; some of the earlt *stories* of the Bible appear in the Quran; but the Old Testament books are held to be corrupt and un-useful. RK
Islamic tradition has it that the Quran is accurate and that other scripture, while holy and of divine origin, has been subjected to human tampering and so can no longer be relied on in its entirety. Christians, Jews and Moslems are all theologically (and genetically in some claimed cases) "sons of Abraham (Ibrahim)," the first holy prophet in the scriptures of all three religions.
I don't know just how I would include this on the main page, but I have the Moslem scriptures at home and could probably provide direct quotes on these points...
That would be good, yes, please!
Someone wrote:
- Thus, when researching branches of Christianity, it is often wise to first define clearly what the working definition of "Christianity" will be, and then get information from each branch regarding their qualifications based on that definition.
I'm not sure what this means, exactly, or what the point of it is. Maybe its author can elaborate? Why is it important to have a "working definition" of "Christianity," when researching Christianity? What sort of research is being suggested? What sort of "qualifications" are being discussed here? --
LMS
Just a nit: Martin Luther did not reject the church, he was reformer. Big difference.
Someone has listed the Unity School of Christianity as quasi-christian. I am going to remove it from there; since I do not think they are quasi-Christian
from their own perspective. And when judging what people believe, unless they are obviously lying or mistaken (and I don't think anyone can say that genuinely held religious belief comes under that), what they say they believe is decisive. --
Simon J Kissane
Nice. Thanks.
I think you're right to leave groups where they say they go as an act of good faith, Simon. I could see an organization based on christology - a 'high', 'medium', and 'low' categorization, with most stereotypical christians being high, any group which proposes an additional savior and or paraclete being 'medium' (e.g., Christian Science, if you believe some of the Mary Baker Eddy controversy or Unification), and 'low' being UU and any other group that specifically (a) uses the name Christian but (b) denies that Jesus is anything but a really neat guy. But then I'm not going to actually do it. It just crosses my mind. --
MichaelTinkler
Happened to see a few minutes of some Sunday morning religious program that was pointing out that Christians believe in redemption, i.e. you can mess your life up, but if you repent and profess your belief in Christ, you get to go to heaven. This was contrasted with most other religions, where you earn your way to 'heaven' through good works or meditation, so it can be difficult to know if you're 'in' yet. The idea was that Christ dying for your sins means he earned your place for you, you just have to accept it. Was a surprisingly balanced account, given it was a Christian program (though there seemed to be a subtext of 'look how easy Christianity is'!) I tried to put this in the main text, but couldn't get it to sound right (I'm an atheist, so don't have the background to express it well I guess). Anybody fancy a go?
---
This excerpt comes from the "Talk" page under Islam, but it is also applicable here. What do people think about this? RK
In spite of the fact that the five pillars are obligatory and meant to be absolutely essential for every Muslim to keep, not all individual Muslims do, or are able to faithfully participate. Many secularized Muslims, have stopped participating in religious duties; many of them are so-called second-generation muslims in western countries, the children and grandchildren of muslim immigrants, who live in-between two cultures and have developed ambivalent feelings towards their religious duties. On the one hand they tend to cling to their traditions for identity reasons, on the other hand the influence of western mentality, daily life and peer-pressure tears them away from muslim culture. Plus, a complicating factor for observing Ramadan and the five prayers is the fact that western society is not designed for such radical habits.
- This is also true for Judaism and Christianity; perhaps this paragraph could be written in a more general form, and then it could have minor modifications made for Judaism, Chrisitianity and Islam. It could then be inserted into all of these topic? RK
- I'd say not. It's is, as Manning said below, 'commentary' on sociology of religion and not encyclopedic description of religion. There's certainly a place for it, but not on the pages devoted to the description of the religious groups themselves for themselves. MichaelTinkler
- Actually, I have a number of books by Orthodox, Conservative and Reform Jewish rabbis, all of whome bring of this precise point. They do not view a discussion of this as an attack on Judaism; they view it simply as a description of the changes that Jewish people have experienced since the Enlightenement and emancipation of the late 1700s and early 1800s. All of the major Jewish movements regard responding to this phenomenon as part of their religious mandate. I think many Christian groups feel the same way. I think a better differentiation would be that this description does not fall under theology, but under some other category describing the religion. Real world Judaism has less than 50% of American Jews following any form of Judaism as at all (recent surveys published last month have reaffirmed this.) Even a personal survey of gentiles I know shows that many, many people in America's northeast are only "cultural" Christians, and do not accept most tenets of their faith as expressed in their particular church's principles of belief. This phenomenon is growing among American Muslims as well, although I have no idea how widespread this actually is. RK
- Michael Tinkler writes "There's certainly a place for it, but not on the pages devoted to the description of the religious groups themselves for themselves." Do we really have any such pages? I don't think so. If we did, then the entry on Islam would have a long list of proofs "proving" the Torah, the Tanach, and the New Testament are all corrupt, and that only the Koran is true, and that Jews and Christians are trying to fool the followers of God. If we had such pages, then the entry on Christianity would have entries proving that the Jews are stubborn and the offspring of the Devil, and that worshipping Jesus is the only way to God. If we had such pages, then the entry on Judaism would contain polemic after polemic condemning idolatry and any form of polytheism, as well as condemning all those who follow atheism and agnosticism, and Deism. But we don't have this. Instead, we try to impartially describe what each faith/community teaches, but not 100% from their own point of view. More from a friendly outsider point of view, right? Thus, perhaps each section might include a paragraph on the real world sociology of the followers of these faiths, as distinct from the theoretical positions? RK
You're right, RK, I think it should be addressed apart from theology, and probably also apart from each other, but not apart from the religion addressed. I suppose it is just part of each religion's proper history. There will be analogies as far as the causes and nature of secularization are concerned, and as such the term can be (and probably is-haven't checked yet, shame on me) explained separately, but each religion by it's institutions and leadership has reacted to it in a different way, isn't it? Perhaps Judaism and Christianity could be treated in the same way, because of the partly shared effects of the Enlightenment, nihilism, humanism, modern criticism, science, growth of prosperity and all that, but not Islam. As far as I know Islam has gone through an entirely different development, worth mentioning separately. About Buddhism and Hinduism I do not know enough to include them. --TK
Discussion moved from
Bahai/Talk
- by Gnostics in the Middle East do you mean the Mandaeans? They, at least, are specifically un-Christian, having explicitly condemned Christ. The problem on the Christian pages is the identification of the Gnostics that didn't make it (or whoever it was that owned the Nag Hammadi library - I had a professor who used to suggest as a class exercise that we try to prove they hadn't belonged to a scholar who was collecting gnostic texts to refute them). --MichaelTinkler
- Yeah, well define "Gnostics" - that's not easy to do. I guess I have a problem with Gnostics being on the Christianity page - maybe a single sentence noting their existence and a link to a distinct article but not much more. I mean - what are our motives? Are we trying to write an article or just irritate the Christian hegemony? The early councils and East/West? schism are the most important aspects of Christianity in terms of the actual history... endless discussions about "What might have been" and focus on fringe groups aren't really the most important aspect. Yes individual authors may be irritated at Christianity (obviously a lot of people harbour some sort of resentment, myself included) but NPOV dictates that Christianity gets fair treatment along with everything else.
- This discussion really belongs in the Christianity talk section, not here, but I want to say that I couldn't possibly disagree with you more on the question of putting Gnosticism under the disucssion of Christianity. It isn't a matter of irritating any hegemony, it is a matter of telling the truth and getting the facts out. It is just as wrong to write out of history the losers among various competing systems of thought than it would be to write Trotsky out of the Soviet history books. If it irritates the orthodox hegenomists, so be it--that's not our problem.
- Well, but here the discussion is and you have irritated me. Please reread my contributions above and below - I am not talking about writing them out. I am talking about identifying them accurately (as opposed to cheerfully lumping all Gnostics together, which our current article avoids only by refusing to be very specific), and lumping the Gnostics as a whole together with the Christians. There is almost no way to use a quantifier among the gnostic groups - no one has any numbers at all that I've ever seen - but there were certainly identifiable gnostic groups that were not christian and don't belong there. We don't know which of them had a preponderance inside whatever you want to call gnosticism. Yes, the Gnostic Christians belong in the history, but they belong in exactly the proportion as the Essenes - under the heading of groups about which we know so little that modern scholars disagree a lot about who they were, what they believed, and what they did, let alone their impact on the Christian groups that did survive. 'Telling the truth and getting the facts out'. Well. If that's all it is, have at it. You'll find the question is a good deal more complicated thanthat. --MichaelTinkler
- Okay, I agree that Gnosticism as a whole should not go under the heading of Christianity. It sounds like you agree that Gnostic Christianity should be discussed under the heading of Christianity. It sounded to me like you were saying that Gnostic Christianity should not even be discussed as a form of Christianity because it would offend orthodox Christians; if this is not what you meant to say, then I apologize for misunderstanding you. As for how much we know about Gnostic Christians, perhaps Elaine Pagels' book "The Gnostic Gospels", which won the National Book Award in 1980, would be a good place to start.
- To start? Egern, I own a copy. And let me note that, since you mentioned her, it was not published by an academic publishing house. HarperCollins?, isn't it? It's at the office, so I'm not sure, but that's the version I xeroxed out of. The book may have won awards, but its evidence and its argument are far from unimpeachable. One piece of evidence for you to consider - her dating for the Nag Hammadi material is consistently pushed to the earliest possible peg and the dates for the orthodox gospels are pushed to the latest possible peg. Not that it's an unfair argumentation tactic, but it's argumentative as all get out. She has something to prove, and - please believe me - not everyone believes she's proved it. I am not going to say 'thank you' for believing that I believe they belong in history - I'm the one who put them on the page in the first place. And you didn't apologize for comparing me to a Stalinist (please note, I did not say 'Stalin.' I was going to say that, but I re-read, and noted that you only compared what you implied to me to the actions of those who wrote Trotsky out of Soviet History, who, I suppose, are Stalinists. Bad enough.). --MichaelTinkler
- Oh give me a break. You stated earlier that "I have a problem with the Gnostics being on the Christianity page". I interpreted that to mean that you had a problem with the Gnostics being on the Christianity page. Silly me. I later apologized for misunderstanding what you wrote, because, silly me, I was trying to be conciliatory. And you did not accept that apology, which is rather obnoxious behavior according to the manners I was taught as a kid. Furthermore, I did not imply that you personally were a Stalinist. I made no direct personal attacks on you whatsoever. I was making a philosophical point about the need for history to include the losers as well as the winners. You are being ridiculously hyper-sensitive for no reason whatsoever. Get over it, and move on.
- Egern, check your paragraphing. My signature is above the 'I have a problem' line. I've already made some changes to the page, which I suppose is the best example of 'moving on' I can give you. --MichaelTinkler
I wrote the "I have a problem with the Gnostics on Christianity" page. But perhaps I didn't explain myself fully, as I was talking to Michael and a lot of the subtext was implicit. Some branches of what is known as Gnosticism were definitely involved with early Christianity. But to reduce Gnosticism to a subset of Christianity is something I disagree with, and I feel proper attention should be paid to Gnosticism as a distinct entity. I also feel Gnosticism should be given minimal treatment within the overall context of Christianity - there are also people who want to pay what I would regard as "undue" attention to Gnosticism on the Christianity page. Face it, the history of Christianity is not about Gnosticism. It's not about offending anyone, its about putting things in their proper perspective. You may personally feel that the early leaders of the Christian church were assholes who trod on any dissenting opinion (probably a fair opinion) but that means that Gnosticism remains fairly irrelevant in terms of the overall history of Christianity. This is not to say it isn't a valid subject in its own right, but it is a minor aspect, right or wrong. We have had issues with people who want to paint Christianity as being more or less "the religion that quashed Gnosticism" (as the primary focus of the article). That just isn't a major aspect of Christian history, there are many more important things to talk about.
- You've argued your case very well. I don't necessarily want to paint Christianity as "the religion that quashed Gnosticism." I do think that some mention of Gnosticism is warranted, but it sounds like you agree with that. So I think you've pretty much convinced me, and it looks like we are in agreement. -- Egern
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