The “Religiously Other” – Self-Learning Module
Judaism, Christianity, and Islam in the Mirror Cabinet – The Perception of the “Religiously Other”
The way religions encounter each other not only shapes interreligious relationships but also the self-understanding of the community. Religions may perceive the “religiously other” as either foreign or familiar. Judaism, Christianity, and Islam are related to each other, so that individual concepts of the “other religion” are either adopted unchanged or reinterpreted within their own theological framework.
In addition to video recordings that thoroughly explain the key content, the accompanying presentation slides are available, visually summarizing central points and connections.
The topic is divided into four sections: Initially, the interreligious process of adoption or reinterpretation is illustrated using the example of Noah’s sons. The following sections each explore one perspective on the “religiously other.”
- Section 1: The interreligious-discursive approach using the example of Noah’s sons
- Section 2: The perception of Christianity and Judaism from the perspective of Islam
- Section 3: The perception of Judaism and Islam from the perspective of Christianity
- Section 4: The perception of Christianity and Islam from the perspective of Judaism
Section 1: The Interreligious-Discursive Approach using the Example of Noah’s Sons
In this module, you will learn how religions relate to each other. Specifically, this is first illustrated using the example of Noah’s sons. While Noah has three sons in Christianity—Shem, Ham, and Japheth—a fourth son is mentioned in the Qur’an (Surah 11:42-43), who, however, drowns in the flood. The Syriac Christian tradition also recognizes this fourth son of Noah, even naming him Yonton. How this is to be interpreted is explained in the lecture by PD Dr. Christian Lange.
PD Dr. Christian Lange: A New Perspective on the Formative Phase of Three World Religions: The Interreligious-Discursive Approach Using the Example of Noah’s Sons
Section 2: The Perception of Christianity and Judaism from the Perspective of Islam
Followers of earlier revealed religions, such as Jews and Christians, have historically held the status of ḏimmī (protected persons) in Islamic countries. As a result of Islamic expansion, other religious communities, such as Zoroastrians or Hindus, also received the ḏimmī status.
In Islamic law, the term ḏimmī refers to the state’s obligation under Islamic law (Sharia) to protect the life, property, and religious freedom of individuals. In return, non-Muslims are required to show loyalty to the respective Islamic state and pay the ǧizya (head tax) as opposed to zakāt (alms), which is paid by Muslim subjects.
The ḏimma treaty is considered an integral part of traditional Islamic law. From an Islamic perspective, ḏimmī were allowed to follow their private legal regulations, but they were restricted in terms of public law and religious practices according to Sharia law. Over time, some rulers in Muslim-majority countries lost power. The rise and decline of European global hegemony, which affected many Islamic countries, as well as the industrial revolution and the Middle Eastern conflict, are also connected to the rights of non-Muslims in Islamic countries.
It is important to note that one cannot speak of “THE” Islam, as the Islamic religion and practice differ depending on country and culture. For example, in Turkey, the ḏimmī regulations were abolished in the 19th century. In contrast, in Iran, members of other religious communities are still discriminated against through special provisions in the legal system today.
PD Dr. Naghmeh Jahan: The Perception of Christianity and Judaism from the Perspective of Islam
Section 3: The Perception of Judaism and Islam from the Perspective of Christianity
Jesus emphasizes in the Gospel of Matthew that the commandment of loving one’s neighbor extends far beyond close relations and even includes “enemies” (Matthew 5:43-48). Therefore, it applies to people of different faiths, regardless of whether they are considered neighbors or distant others.
However, historical truth also includes the fact that this was not always the case. Particularly during the Crusades, Christians killed and persecuted Jews and Muslims. Christian theologians also often defamed Jews as “Christ-killers,” claiming they were responsible for Jesus’ execution. Through Christian theology, anti-Semitic stereotypes were thus reinforced, which led to the persecution of Jews.
Today, the attitude towards other religions is more positive. The declaration Nostra Aetate (1965) of the Catholic Church acknowledges that truth can also be found in other religions and emphasizes the shared search for God. The Evangelical Church in Germany (EKD) also stresses the importance of dialogue and cooperation between Christians and Muslims in its 2006 document Clarity and Good Neighborhood. It calls for respect, religious freedom, and the recognition of the dignity of every person, regardless of their religious beliefs. However, there are still Christians who do not respect people of other faiths, which remains a critical issue.
For the Christian faith, engaging with other religions can be very helpful. For example, the Qur’an reminds Christians to take seriously the human side of Jesus—who, like us, suffered and doubted—and to avoid exclusively deifying him despite his divine nature. This can help preserve a balanced understanding of Jesus as both fully God and fully human.
The Perception of Judaism and Islam from the Perspective of Christianity – Gerrit Mauritz, M.A.
Section 4: The Perception of Christianity and Islam from the Perspective of Judaism
The perception of “non-believers” in rabbinic Judaism, which emerged about 2,000 years ago, was shaped by diverse historical experiences. With the destruction of the Second Temple in 70 CE, scholars were confronted with the challenge of ensuring the survival of Jewish communities in ethnic and religious terms. Particularly through the blending with various polytheistic surrounding cultures, a great danger was perceived, one that could lead to the dissolution of Judaism.
Against this backdrop, all areas of daily life related to dealing with “the others” gained strong relevance: shared meals, entering into contracts, travel, education, and all matters that in any way involved intimacy, etc.
Although in rabbinic law a non-Jew is generally treated equally, there are also negative attitudes toward non-Jews found in Jewish texts. These positions often had little impact, as Judaism rarely possessed political or legal power.
Nevertheless, Jewish communities were inspired by the surrounding majority societies. In the Middle Ages, Jews adopted some Christian customs and songs, and the development of Jewish philosophy would hardly have been conceivable without the Muslim cultural influence.
Judaism, Christianity, and Islam in the Mirror Cabinet – The Perception of Christianity and Islam from the Perspective of Judaism – Dr. Nathanael Riemer
