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Abraham 2

Posted on 28th March, 2023

Abraham (2)

 

Bible

Abraham has a son, Ishmael (ch.16). He receives heavenly visitors (ch.18). He prays for his nephew, Lot, but Sodom is destroyed (ch.19). The child of the promise, Isaac, is born, and Hagar and Ishmael are sent away (ch.21)

 

 

Qur’an

Sura 14 is named after Abraham. In this sura Abraham prays to God, saying:

Praise be to God who has granted me Ishmael and Isaac in my old age. My Lord hears all requests (Q 14:39)

 

The story of the Messengers coming to Abraham and announcing that he will have a son in his old age is told:

To Abraham Our messengers brought good news. They said “Peace.” He answered, “Peace,” and without delay he brought in a roasted calf. When he saw that their hands did not reach toward the meal, he found this strange and became afraid of them. But they said, “Do not be afraid. We have been sent against the people of Lot.” His wife was standing [nearby] and laughed. We gave her good news of Isaac, and after him, of Jacob. She said. “Alas for me! How am I to bear a child when I am an old woman, and my husband here is an old man? “They said, “Are you astonished at what God ordains?  The grace of God and His blessings be upon you, people of this house! For He is worthy of all praise and glory“ (Q 11:69-73).

The cryptic style of the Qur’an is notable here: there is no mention of place (the Oak of Mamre), nor the circumstances (the hottest part of the day),

But the hospitality of Abraham is stressed, as it is in the Bible account.

The fact that the messengers will not eat arouses Abraham’s suspicion; refusing to share food is a sign of enmity. Abraham does not know that the messengers are angels who do not need food.

This story is told also in Q 15:51-56 and Q 51:24-30).

 

In Q 37:100 we find Abraham praying:

        “Lord, grant me a righteous son.”

The text continues:

        So we gave him the good news that he would have a patient son.

The name of this son is not mentioned. There is no mention of Abraham’s slave-girl, Hagar who, according to Genesis bears Abraham Ishmael.

 

For further reading see Bradford E HINZE and Irfan A. OMAR (eds),

Heirs of Abraham, Maryknoll New York, Orbis books 2015

(reflections and responses by Reuven Firestone [Jewish], Michael L. Fitzgerald [Christian], Mahmoud M. Ayoub (Muslim).

 

 

       

 

 

       

 

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INTERRELIGIOUS DIALOGUE

The importance of Interreligious Dialogue

“Interreligious dialogue is a necessary condition for peace in the world, and so it is a duty for Christians as well as other religious communities” (Pope Francis, Evangelii Gaudium no.250)

This dialogue is part of the mission of the Church, together with the worship of God through prayer and liturgy, the witness of a Christian way of life, service to fellow human beings, proclaiming the Good News of the Gospel and instructing people in the faith.

What is dialogue?

Dialogue means “all positive and constructive interreligious relations with individuals and communities of other faiths which are directed at mutual understanding and enrichment, in obedience to truth and respect for freedom” (Pontifical Council for Interreligious Dialogue, Dialogue and Proclamation no.9)

What is the aim of this dialogue?

The aim is threefold:

Imam Sayed Ali Abbas Razawi and Pope Francis meet.

 -   To live in peace and harmony with people of different religious traditions;

-    To work together for the benefit of all our brothers and sisters;

-    To help one another to respond sincerely and generously to God’s will for us.

To whom is this dialogue directed?

This dialogue “should be potentially universal, that is, all-embracing and capable of including all” (Pope Paul VI, Ecclesiam Suam, no.79).

Missionaries of Africa

“Our Society was founded in 1868 by Cardinal Lavigerie, Archbishop of Algiers. It is a Missionary Institute of Priests and Brothers living in community. Its aim is to proclaim the Gospel to the peoples of the African world. Because of its origins the Society has always had a particular interest in Muslims” (Constitutions art.1).

In Liverpool

Here in St. Vincent’s, we see our participation in interreligious dialogue as:

  • Establishing contact with local Muslim communities and communities of other faiths.
  • Cooperating with other bodies engaged in interreligious relations.
  • Participating in the work of interreligious committees (Fr Michael and Fr Terry are members of the Archdiocesan committee for Ecumenism, which covers also interreligious relations; Fr Michael attends the meetings of Faith Leaders).