This paper examines the book: Sheldrake, Philip. Spirituality: A Guide for the Perplexed. London, GBR: Bloomsbury Academic, 2014. ProQuest ebrary. Web. 14 April 2015.
Here, we examine the way the author Sheldrake presents the three biggest faiths in three chapters of his book and how he presents the three Abrahamic faiths and some of the biases highlighted in his writing. Does he in any way try to project one over the other or is he objective enough such that his book can be recommended for interfaith studies?
Table of Contents
1. Introduction
2. Jewish Spirituality
3. Bias
4. What’s new
5. Muslim Spirituality
6. A bais and what is lacking of Christianity
7. What’s new
8. Christian Spirituality
9. Bias and lack of information in Christianity
10. What’s new
11. Conclusion
Objectives and Topics
The primary objective of this text is to critically review Philip Sheldrake's analysis of the three major Abrahamic faiths—Judaism, Islam, and Christianity—by exploring their common spiritual frameworks, such as mysticism, asceticism, and world mission, while evaluating the author's arguments and identifying potential biases.
- Comparative analysis of Jewish, Muslim, and Christian spiritualities.
- Examination of the common origin and themes among Abrahamic religions.
- Critique of the author’s perspectives on historical origins and doctrinal superiority.
- Identification of new insights regarding specific religious terminology and practices.
- Evaluation of the contextual responses and ecumenical movements within each faith.
Excerpt from the Book
JEWISH SPIRITUALITY
The author begins by presenting Judaism as a religion intended for faith and ethnic identity. This faith can be grouped into two denominations or forms namely: The Sephardic (in the Middle East) and the Ashkenazi found all over Europe. These different groups seek to re-read the Jewish traditions in contemporary understanding. He presents Judaism as the parent of the “Abrahamic Faith” since the other two main religions, Islam and Christianity recognize Abraham as their prototype. This faith can be traced as far back as 3000-4000 years around the Mesopotamia area. The Jews trace their history alongside that of their faith in which God interacted with them as the chosen people.
In this chapter, Sheldrake presents the Jewish spirituality as being active-practical, meaning that it is a daily affair. It is practical, ethical and daily-present and it hardly builds on certain doctrines but rather flowing from the observance of the law. It is more of a communal than an individual affair even though the individual has the right to a personal response to God who guided and protected them from the past to a holy live today. It is the stand on the fact that God relates to human affairs which is contrary to the atheist idea that God is detached from the world. Judaism holds on to monotheism and hopes for the messiah who shall come to restore Israel to its glory.
Summary of Chapters
Introduction: Provides an overview of Philip Sheldrake's approach to outlining the spiritualities of the three major world religions.
Jewish Spirituality: Describes Judaism as a practical, community-oriented faith centered on ethnic identity, observance of the law, and the hope for a messianic restoration.
Bias: Challenges the author's tendency to categorize the faiths into a hierarchy of "parent" and "child" relationships.
What’s new: Highlights the author's insights into Jewish denominations and the significance of the "tikkum olam" mission.
Muslim Spirituality: Explores Islam as a daily lived experience grounded in the Qur’an, monotheism, and the communal structure of the "ummah".
A bais and what is lacking of Christianity: Criticizes specific characterizations of Islam as a "correction" of past errors and the perceived misinterpretation of the Christian Trinity.
What’s new: Discusses learnings regarding Shia terminology and similarities between Islam and Christianity in matters of saintship and miracles.
Christian Spirituality: Analyzes the four main denominations of Christianity, the concept of discipleship, and the rise of ecumenical movements.
Bias and lack of information in Christianity: Argues that the search for peaceful dialogue is not exclusive to Christianity and points out omissions regarding newer church movements.
What’s new: Reflects on a broadened understanding of spirituality as a commitment to world faiths rather than just private devotion.
Conclusion: Synthesizes the author’s focus on common themes such as mysticism and mission, acknowledging a shift in the reviewer's perspective on interfaith commonalities.
Keywords
Abrahamic Faiths, Judaism, Islam, Christianity, Spirituality, Mysticism, Asceticism, World Mission, Tikkum Olam, Ummah, Monotheism, Ecumenism, Interfaith, Religious Doctrine, Theology.
Frequently Asked Questions
What is the core subject of this text?
The text is a critical review of Philip Sheldrake’s work, which explores the spiritualities of Judaism, Islam, and Christianity.
What are the primary themes discussed?
Key themes include mysticism, asceticism, the concept of world mission, and the shared origins of the three Abrahamic religions.
What is the main goal of the reviewer?
The goal is to analyze Sheldrake's framework while highlighting where the author might have exhibited bias or overlooked certain contextual complexities within these faiths.
What methodology does the author apply?
The author uses a comparative approach, looking at each religion's origins, teachings, and how daily life is practiced within each tradition.
What is covered in the main body of the review?
The review systematically addresses Jewish, Muslim, and Christian spiritualities, offering both a summary of Sheldrake’s findings and a personal critique of his claims.
Which keywords define this work?
Significant keywords include Abrahamic faiths, spirituality, monotheism, mysticism, and interfaith dialogue.
How does the reviewer challenge the concept of "parent" and "child" religions?
The reviewer argues that viewing one faith as the "parent" of another is inaccurate and potentially harmful, suggesting that they should all be viewed as stemming from a shared source, Abraham.
What specific criticism is raised regarding the author's view on the Trinity?
The reviewer objects to the author describing the Christian doctrine of the Trinity as polytheistic, stating it is an unfair characterization of the faith's internal logic.
Why does the reviewer believe the author's exploration of Christian spirituality is limited?
The reviewer notes that the author focuses too heavily on traditional contexts and fails to account for Pentecostal, African Instituted Churches, and other modern movements.
- Quote paper
- Emmanuel Wayi (Author), 2016, Christianity, Islam and Judaism. A Review of the Abrahamic Faiths, Munich, GRIN Verlag, https://www.grin.com/document/336987
