Hughes, Abrahamic Religions Flashcards
What is Hughes’s central argument about the term ‘Abrahamic religions’?
‘Abrahamic religions’ lacks rigorous scholarly justification and is not a neutral, descriptive category.
What type of category does Hughes argue ‘Abrahamic religions’ represents?
Ahistorical and theological category based on faith narratives rather than verifiable historical evidence.
What does Hughes state about the existence of Abraham?
There is no evidence for the existence of Abraham or his progeny.
What are the roots of the term ‘Abrahamic religions’?
It originates from faith-based, theological, ecumenical, or apologetic agendas.
How does the term ‘Abrahamic religions’ violate scholarly neutrality?
It imports unexamined, faith-based assumptions into academic settings.
What was the precursor to the term ‘Abrahamic religions’?
‘Judeo-Christian’ was the precursor, aiming to create a shared ethical heritage between Jews and Christians.
When did the term ‘Abrahamic religions’ emerge?
It was coined in the 1980s-1990s to include Islam alongside Judaism and Christianity.
Who was an important early proponent for the term ‘Abrahamic religions’?
Ismail al-Faruqi at the American Academy of Religion (AAR) meeting in 1979.
What significant event increased the use of ‘Abrahamic religions’ in political discourse?
The September 11, 2001 attacks.
What does Hughes argue about the narrative of Abraham, Isaac, and Ishmael?
He views it as mythology or salvation history, not verifiable history.
What is Hughes’s stance on the historical connections between the three religions?
There is no clear historical evidence of a direct, common lineage to Abraham.
How does Hughes describe the historical interactions between Jews, Christians, and Muslims?
Complex, messy, with porous boundaries and shared cultural vocabularies.
What fluidity does Hughes suggest about religious identities?
Identities like ‘Jew,’ ‘Christian,’ and ‘Muslim’ were fluid and constructed.
What critique does Hughes make about the concept of shared monotheism?
He questions the assumption of a simple, shared monotheism originating with Abraham.
How does Hughes suggest we should view the relationships between these religions?
As historically symbiotic rather than purely genealogical.
What essentialism does Hughes criticize in academic contexts?
Scholars reducing religions like Islam to a core, unchanging essence.
What is the consequence of defining ‘authenticity’ in religion according to Hughes?
It allows scholars to dismiss variations or inconvenient data as ‘inauthentic.’
Why is the term ‘Abrahamic religions’ problematic in textbooks?
It lends unwarranted scholarly legitimacy and perpetuates its use despite its non-neutral origins.
What is Hughes’s main point regarding ‘Abrahamic religions’?
It is an ahistorical, theological, and politically motivated category, not a neutral scholarly term.
What does Hughes suggest should be the focus instead of a shared ‘Abrahamic’ heritage?
Specific, localized historical interactions and the constructed nature of religious identities.
