699:, argues that the presuppositions and motivations of Scriptural Reasoning are alien to the Islamic context. He states, "Scriptural reasoning is not method, but rather a promiscuous openness to methods of a kind unfamiliar to Islamic conventions of reading". He also asserts that Scriptural Reasoning's claims to correct secular reasonings through a re-engagement with traditional reading have little resonance for Islam that has not experienced such changes in any meaningful sense. He writes, "There cannot be a 'return to Scripture' in Peter Ochs's sense, since the Qurâan has nowhere been abandoned, and Muslim interlocutors in SR are much more likely to feel part of an unbroken tradition than advocates of a latter-day ressourcement". He asserts the closer proximity of Jewish-Islamic traditional exegesis: "The three-way dynamic helps to reduce binary polarisations, but it does carry a bias towards the âSemitic.â Muslim-Jewish relations turn out to be privileged for several reasons which may relate to this traditional category". He goes on to state, "The cognate quality of Arabic and Hebrew, which frequently enriches the practice of comparative SR", but states, "If SR tends to exclude the search for precision, and to celebrate an âirremediable vaguenessâ (Ochs), Muslims may demur".
256:
been contested or rejected by others. Moreover, the actual effects of a practice may outstrip the intentions of its practitioners. Thus
Scriptural Reasoners frequently emphasize that doing and experimenting with SR as a practice logically precedes theoretical accounts of its grounds or function. According to Nicholas Adams, 'Scriptural reasoning is a practice which can be theorised, not a theory which can be put into practice. More accurately, it is a variety of practices whose interrelations can be theorised to an extent, but not in any strong sense of fully explanatory theory.' Peter Ochs makes the same point with reference to a
380:
purporting to draw its repair from traditional texts and interpretive practices. SR, by contrast, undermines fundamentalism while adopting an optimistic posture towards religious tradition. "Liberal" religion itself tends to operate with the same modern logic; indeed, the opposition between "liberal" and "fundamentalist" forms of religion is plausible, in part, because both operate with similar logics. For this reason, as Kepnes says, SR is "neither
Liberal nor Fundamentalist." This is one reason that SR has often been described as a 'postliberal' or 'postcritical' theological or philosophical movement.
357:
that "the primary purpose of
Scriptural reasoning is to correct "binarism in modern Western civilization and in religious groups that have, willy-nilly, adopted this binarism as if it were an engine of indigenous religious discourse and belief." Binarism is this logical tendency to assume that difference entails opposition. As Ochs says, "All I mean by "binarism" is a strong tendency to overstate and over-generalize the usefulness of either/or distinctions." SR repairs this tendency, in part, by training practitioners in alternative habits of mind:
630:, questions the claim implied by Peter Ochs' descriptions of Scriptural Reasoning that it "has not only the capacity, but also the authority to correct 'modernist reason'" â and asking whether Scriptural Reasoning has been sufficiently open to the critical discourses fostered in modernity. He writes, "One is startled to read 'scriptural reasoning' in the singular...the use of 'scriptural reasoning' implies a canon within the canon, the parameters and perimeters which are undisclosed". His points have been responded to by S. Mark Heim.
688:, of thickly-reading holy books using instruments of philology, grammar, received oral tradition and sensitive exposition of concentric layers of literal through to allegorical readings of a verse". He contends, "Instead, Fordâs Anglican-led SR becomes merely a poor kind of inter-faith Protestant Bible study fashioned within the competency limitations of its self-appointed leadership". He expresses concern at what he suggests "appeared to be SRâs failure to respect indigenous ways of reading Islamic Scripture, namely alongside
79:. Published articles by academics have also criticised some Scriptural Reasoning projects in the United Kingdom for alleged lack of parity between participating religions and instrumentalising of sacred texts for political agendas and money, while other scholars have alleged a history in Scriptural Reasoning from earlier SR conferences in the United States of exclusion and bullying of Christian theologian critics, and in later SR projects in the UK of victimisation of Muslim theologian whistleblowers.
1799:, p. xviii: 'This was followed up with the written proposal from St Ethelburgaâs that David Ford chair a âScriptural Reasoning Reference Groupâ which would thereon exercise authority in relation to the proper usage and handling in SR of sacred Islamic and Jewish textsâmatters which for centuries have been the sovereign and autonomous prerogative of jurists respectively of Islamic
119:, or consideration of legal and moral issues of property-holding. Participants discuss the content of the texts, and will often explore the variety of ways in which their religious communities have worked with them and continue to work with them, and the ways in which those texts might shape their understanding of and engagement with a range of contemporary issues.
1680:'...groups are now welcomed in major UK mosques - a feat achieved through a fatwah (a scholarly opinion on a matter of Islamic law) accomplished by the Society.' (i.e., the Scriptural Reasoning Society.) 'Drawing upon fundamental Islamic teaching, the fatwa lays down guidelines that enable Muslims to feel comfortable in participating in the dialogue' (
1819:: 'In my protesting such fraudulent behaviour with respect to sacred texts of God , I was instructed that, far from democratic parity of control in the project between the three participating faith houses, there was instead what David Ford claimed as âthe asymmetries of hospitalityâ arising out of Anglican hosting and ownership in this initiative'.
904:, p. 484: âI do not mean to suggest that Ochs' view of scriptural reasoning requires a shared theology as a prerequisite for dialogue.â David F. Ford gives the following maxim for SR: 'Acknowledge the sacredness of the others' scriptures to them (without having to acknowledge its authority for oneself) - each believes
1360:, p. 3: 'Scriptural reasoning had its immediate origins in "textual reasoning" among a group of academic Jewish text scholars .... on the one hand, and philosophers and theologians, on the other hand....'. Lewis S. Mudge speaks of âa traditional Jewish practice being opened, as an act of hospitality, to others.â (
619:
reveals a loving God who, by Godâs Spirit, remakes and renews humankind in the image of the Son...Its danger lies in the implication that the relation between believers and their respective sacred texts lies along an axis of similarity". He notes "the paucity of references to Jesus Christ" in the essays in
451:
Beginning in 1994, a group of scholars of Islam, Judaism, and
Christianity joined together to discover a way to conduct dialogue across the borders of these three Abrahamic scriptural traditions...We met for five years of biannual study until we discovered and refined the best method, which we called
414:
Textual
Reasoning (TR) emerged in the 1980s from conversations among Jewish philosophers disappointed by the failure of modern Western philosophy to provide principles of inquiry capable of addressing the pressing concerns of living Jewish communities. These philosophers developed a novel practice of
356:
Nicholas Adams characterizes SR as a practice of "reparative reasoning" capable of advancing "the pragmatic repair of secular universalism." Building on this description, Ochs frequently emphasizes SR's reparative capacity to accustom practitioners to new ways of reasoning and habits of mind. He says
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It is impossible to give a definitive or authoritative account of the purpose of SR. Scriptural
Reasoning is first and foremost a practice, and individuals and communities may engage in a practice for many and various reasons, while furthermore the purposes or agendas in SR of some practitioners have
214:
Scriptural
Reasoning has been compared to gathering around the warmth of a hearth, where - Ochs explains - the hearth represents "those dimensions of life that members of a religion turn to in times of crisis, tension, or uncertainty in the hope of drawing nearer to the source of their deepest values
659:
D'Costa moreover argues that "SR seems to eschew any canopy over the project, but the metaphysics of
Christian scriptural reading generates precisely such a canopy". Furthermore, he asserts that "there is a vaguely pluralistic agenda present" and that "SR is analogised to shared worship". D'Costa
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343, the editor concludes that "the words of Torah are compared to fire" before developing this comparison in various respects. Most relevant to SR is that, "Just as a person that is too close to a fire is burned and if he is too far coldness , so too with the words of the Torah. As long as a person
153:
SR provides a context in which the participants can discuss those commitments, and perhaps even become more self-aware about them. SR sessions therefore often highlight and explore differences and disagreements between religious tradition, and give rise to serious argument - in order to promote what
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and other SR promoters themselves! How are these independent reliable sources? Have they ever had the honesty to publish work by the opponents of SR? Rather, along with its colonialism, the defining characteristics of
Scriptural Reasoning in some contexts have been the gatekeepers and minders of
707:
The monied UK interfaith agenda exists in part to give credibility to a declining Church of
England, and David Ford's Scriptural Reasoning openly admits its Anglican origins and dominant polity. Funding of some Church-led Scriptural Reasoning projects with British government counter-extremism cash
351:
For the founders of Scriptural Reasoning, the original purpose was to repair what they judged to be inadequate academic methods for teaching scripture and scripturally-based religions, such as the Abrahamic religions...Over time, both Scriptural Reasoning and Textual Reasoning acquired new purposes
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SR is said to rely upon the existence of honesty, openness and trust amongst the participants, and more generally upon the growth of friendship among the participants in order to provide an appropriate context for disagreement. It is therefore sometimes said that the key to SR is 'not consensus but
884:"Unlike some other kinds of interfaith dialogue, we aim not to pretend a consensus between our often divergent religious teachings and practices, but rather we seek to understand our disagreements more deeply through scripture study - and build friendships out of that better quality disagreement."
618:
Theologian Adrian Thatcher has questioned whether Scriptural Reasoning flattens theological differences in the way the three traditions approach their respective Scriptures, arguing that "Christian people are not the people of a book, even a very holy book. They are people of a Savior, the One who
346:
As originally conceived, SR was an academic practice involving theologians, religious philosophers, and text scholars, and was said to be aimed at 'repairing' or 'correcting' patterns of modern philosophical and theological reasoning. These patterns of reasoning persist both in the Western academy
157:
SR does not assume any consensus between the participants as to how they understand the nature, authority or proper interpretation of the texts in front of them. Participants do not have to assume, for instance, that the Bible fulfills the same role for Christians as does the Qur'an for Muslims or
415:
Jewish text study rooted in the Jewish textual tradition itself which they aspired to activate as a source of communal repair. Textual Reasoning brought text scholars familiar with rabbinic reading practices together with Jewish philosophers skilled in illuminating logics of reading and reasoning.
316:
we might include those who approach SR as a practice that promotes the development of "wisdom," a central theme of David Ford's work on SR. In the same vein Peter Ochs speaks of SR as "open unexpected levels of textual and hermeneutical inquiry...for its own sake," an opening made possible by the
284:
According to David Ford, one should practice SR because studying scripture is intrinsically valuable. On this view, one practices SR for the same reasons and in the same spirit that most traditional Abrahamic readers have studied their scriptures. David Ford makes this point using the Hebrew term
268:
Literally, their declaration means "We shall do it and understand it," but, it was more likely an idiomatic expression for "We are on the job!" or "Consider it done!" The later rabbinic sages offered a homiletic rereading: "We shall first act and then understand"...We have nurtured SR in the same
70:
Theologians of different faiths have strongly challenged the claims made by some of Scriptural Reasoning's founder practitioners that they have requisite knowledge of ancient traditions of Islamic, Jewish and Christian exegesis and, on that basis, "not only the capacity, but also the authority to
379:
SR thus implies a distinction between fundamentalism and traditionalism: the former tends to apply when the indigenous logic of a religious tradition has been superseded by modern binarism. For this reason, SR can undermine fundamentalism without attacking religious tradition per se, and indeed,
165:
In order to encourage these relationships, the practice of Scriptural Reasoning is often located geographically with a view to engendering mutual hospitality - for example, by meeting in neutral academic spaces such as universities, or by peripatetically rotating between the houses of worship of
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He asserts that from the early days of SR there has been exclusion and bullying of some Christian theologians and later Muslim scholars who have raised concerns about alleged malfeasance within Scriptural Reasoning projects, and he proposes a "Reform of Scriptural Reasoning" through repentance,
396:
Scriptural Reasoning is just one type of inter-textual discussion of the sacred scriptures of different religions, something which have been practiced by many scholars over many centuries. In the case of SR, it began as an intra-faith practice of Textual Reasoning by Jewish academics of Jewish
149:
SR does not ask participants from different faith traditions to focus upon areas in which they are most nearly in agreement, or to bracket their commitments to the deepest sources of their traditions' distinct identities. SR allows participants to remain faithful to the deepest identity-forming
585:
This document, authored by four Jewish scholarsâPeter Ochs, David Novak, Tikva Frymer-Kensky, and Michael Singerâand signed by over 200 rabbis and scholars from most strands of Judaism, aimed to lay the groundwork for more sympathetic and productive engagement between Judaism and Christianity.
204:
Participants in SR practice come to it as both representatives of academic institutions and particular "houses" (churches, mosques, synagogues) of worship. SR meets, however, outside of these institutions and houses in special times and in separate spaces that are likened to Biblical "tents of
465:
In its broadest meaning, SR includes two sub-practices: study-across-difference within a single scriptural tradition and study across the borders of different scriptural traditions...he former, which we label "Textual Reasoning" (or TR), also makes an irreplaceable contribution to the overall
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Criticisms of Scriptural Reasoning which have been made by academics from different traditions address some of its founding practitioners' claims to their having requisite knowledge of ancient traditions of Islamic, Jewish and Christian exegesis and, on that basis, the purported authority to
1746:: '"Scriptural reasoning" or âthinking through a tradition" may in his view be trendy excuses for insularity -- telling our own story to ourselves and ignoring other voices. But practitioners in these areas have fostered some decidedly cross-disciplinary and cross-religious conversations'.
419:
In 1990, Ochs and his colleagues founded what they then called the "Postmodern Jewish Philosophy Network" which hosted lively online exchanges, biannual meetings, an online journal. In 1996 they adopted the term "textual reasoning" for this practice, evoking classical Jewish practices of
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that scripture tolerates, say, two meanings of a crucial verse, and not only one, is already to soften the rage that such participants may feel towards those whose readings different from theirs. In place of rage, such participants may adopt, for example, a superior and patronizing--but
655:"Ford's tent insinuates (and nothing stronger can be said here) the logic of liberalism: the Bible has no binding authority, nor has the church's reading of it got primary status, nor can Christian scripture/Christ actually narrate the other texts of scriptures: Jewish and Muslim".
247:"those dimensions of life that members of a religion turn to in times of crisis, tension, or uncertainty in the hope of drawing nearer to the source of their deepest values and identities." SR, in this view, becomes a prototype of a broader family of "hearth-to-hearth" engagements.
409:
Its proximate origins, however, lie in a related practice, "Textual Reasoning" ("TR"), which involved Jewish philosophers reading Talmud in conversation with scholars of rabbinics. Peter Ochs was one of the leading participants in Textual Reasoning (TR). As James and Rashkover
296:
Each of the three traditions has its own ways of valuing the study of its scriptures as something worth doing quite apart from any ulterior motive. Scriptural Reasoning might of course have all sorts of practical implications, but to do it above all for Godâs sakeâas Jews say,
702:
Muslim theologian, Mohamed Elsharkawy, positively contrasts practices of Scriptural Reasoning in different contexts but sees SR in the United Kingdom as particularly "heavily contaminated with a Church of England Orientalism and a state counter-extremism agenda". He writes:
641:
The so-called "scriptural reasoning" movement presupposes Christianity as a separate nation with clear borders and set markers and Scripture as its authorised map...but without adopting the critical perspective that would reveal that there are different kinds of "scriptural
672:, Muslim theologian, Muhammad Al-Hussaini, presents a critique of David Ford's Anglican-led Scriptural Reasoning initiatives, which he argues lack parity between participant religions, have been characterised by colonialist politics of control, and which he categorises as '
965:, p. 2: 'It may be appropriate for meetings of a Member Scriptural Reasoning Group to take place in rotation between different venues associated with different faiths, or for meetings to be hosted at a neutral venue such as a secular university or community centre.'
446:
According to James and Rashkover, "Textual Reasoning gave birth to Scriptural Reasoning (SR) as early Textual Reasoners developed friendships with Christian and Muslim scholars and began to experiment with reading scripture together." Ochs recounts the early history:
370:
Scriptural Reasoning is stimulated by the perception, furthermore, that the religious institutions that reside in the modern West have tended to assimilate these binarist tendencies into their theological discourses. One result is that many movements labeled
179:
To leave space for the variety of ways in which Scriptural Reasoning may be practiced and developed, SR practitioners often find it more fruitful to characterize SR open-endedly in terms of metaphors, often drawn from the Abrahamic traditions themselves.
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the 'brand', the vigorous and expensive marketing of SR, 'invitation-only' tactics for some events, and the excluding and in some cases harming the academic lives of some of its Christian and Muslim critics. So much for 'better quality disagreement'".
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study together, SR provides what Ochs calls "a venue for members of different traditions or modes of inquiry to share their affection for scripture." This affective aspect of SR, in turn, contributes to SR's capacity to form unexpected interreligious
507:. It was renamed the Scriptural Reasoning in the University group in 2007 and continued meeting through 2020.) This group focused on applying Scriptural Reasoning in academia and producing original scholarship about SR. Out of this group emerged the
235:: "Is not my word like fire, says the Lord?" (Jer. 23:29). The same fire that warms and gives life can also kill and destroy. Ochs discerns that the impulse to guard the sacredness of scripture, even violently, is often an index of the community's
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meeting". Practitioners come together in these tents of meeting to read and reason with scriptures. They then return to their academic and religious institutions and to the world with renewed energy and wisdom for these institutions and the world.
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was founded in 2014 to equip leaders for peace and reconciliation work between the Abrahamic religions, with Scriptural Reasoning being central to its training. The Rose Castle Foundation also maintains a database of SR groups around the world.
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fashion, seeking to experiment with many forms of practice before discovering the one that best fits our goals and working over many years to refine it. We proceeded through experimentation first and only later through theoretical reflection.
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317:
affective warmth of SR study circles. Others frame SR as a kind of ritual practice or even something approaching an act of worship. Marianne Moyaert, for example, argues that SR can be characterized as a formative "ritualized practice."
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texts, before becoming an inter-faith activity of Scriptural Reasoning when the conversation was joined by members of other religions. Over time SR has been developed by different scholars in a variety of diverse and contrasting ways.
610:"correct" or "repair" binarist or fundamentalist interpretations of Scripture. Scholars also challenge SR's underlying presuppositions, and raise concerns about the dynamics of power, money and control in SR's practical outworking.
215:
and identities." This metaphor builds on the rabbinic notion of Torah as a "fire," drawn from texts like Jeremiah 23:29--"Is not my word like fire, says the LORD?" and Deuteronomy 33:2, as interpreted midrashically by the rabbis. In
650:
offers a fourfold criticism of David Ford's presentation of Scriptural Reasoning. Firstly, he asserts that Christological and ecclesiological doctrine necessary for Christian biblical reading is marginalized by SR. He comments:
58:
together, and to explore the ways in which such study can help them understand and respond to particular contemporary issues. Originally developed by theologians and religious philosophers as a means of fostering post-critical and
948:: 'After about three sessions of this kind, a successful group should begin to nurture a sense of friendship in study and an emergent sense of direction'. For a third-party description of the importance of friendship in SR, see
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to go explore various other dimensions of meaning; to value intense individual thought and group dialogue; and a combination of scholarly discipline with humor and laughter. "Textual Reasoning" is often distinguished, as a
1466:, p. 60; '"scriptural reasoning" for Paul is necessarily a social and communal activity rather than being purely individual and personal.' Note that Campbell had already written on SR before using the term this way:
335:
the style of Formational Scriptural Reasoning tempts participants (often unawares) to reveal at least a bit of the warmth and ingenuousness they display in intimate settings of scripture study among coreligionists at
460:
to distinguish the interfaith practice of scripture study from its tradition-specific antecedents. Ochs also argues, however, that SR presupposes parallel formation in practices of study across difference like TR:
712:, humbly seeking Allah's multifaceted meanings in every Arabic verse of His Book, Fordian Scriptural Reasoning is at times crude reading with an agenda, and those who have spoken out against this have been hurt.
720:
Elsharkawy asserts, "There are serious issues of the scholarly integrity of Scriptural Reasoning when so much of the allegedly 'independent academic literature' advocating for it is published in journals like
429:
Textual Reasoning already displayed many features of what would become SR. According to Ochs, these include a tendency to pursue text study "for its own sake"; to both seek the plain sense of a text
239:
of their sacred scriptures as a primal source of divine life. Rather than unleashing the destroying fire of scriptural passion, SR is a practice of offering a measure of scripture's warmth to others.
87:
Scriptural Reasoning involves participants from multiple religious traditions meeting, very often in small groups, to read and discuss passages from their sacred texts and oral traditions (e.g., the
2975:
1263:. N.B. also his important caveat: "This is not to say that the various religions lack their own indigenous tendencies to nastiness, but only that binarist nastiness probably comes from the West."
1081:
As Mike Higton points out, Ford tends to slip from one sense to the other, "confident that each supports or feeds into the other, or even that they are two ways of saying nearly the same thing."
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and in religious traditions influenced by modernity. Thus according to Peter Ochs, SR was originally intended to repair academic methods of study and the habits of mind that they presuppose.
2596:
692:
and classical commentaries", and further asserts, "Over time I became increasingly offended at the instrumentalising of biblical and Quranic materials for political and funding agendas".
1950:
Al-Hussaini, Muhammad (2022), "The Broken Promise of Scriptural Reasoning: The Politics of Colonialism and Abuse in Anglican-led Inter-religious Engagement", in Isiorho, David (ed.),
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betrays the overarching agenda towards Islam, Muslims and our classical hermeneutics, as do proposed grand interfaith projects with the likes of Tony Blair. In place of our ancient
511:, which has published academic work on the relationship between violence and the Abrahamic scriptures and makes available resources for laypeople to engage with these issues.
3378:
2612:
James, Mark Randall; Rashkover, Randi (2021), "The Wisdom of Peter Ochs: From Common Sensism to Scriptural Pragmatism", in James, Mark Randall; Rashkover, Randi (eds.),
2484:(2008), "Why 'The Way the Words Run' Matters: Reflections on Becoming a 'Major Biblical Scholar'", in Wagner, J. Ross; Grieb, A. Katherine; Rowe, C. Kavin (eds.),
850:, pp. 94â109 provides a transcript and analysis of an SR group's conversation about a particular Qur'anic passage; for more general descriptions of SR, see
362:
nonviolent--attitude towards these others as errant, but guilty only of a weaker reading of scripture rather than a reading that defies the very truth of things.
2320:
492:
Scriptural Reasoning began as an academic practice and expanded rapidly in academic circles. SR scholars formed an "additional meeting group" at the
2273:
Ford, David F. (2006), "An Interfaith Wisdom: Scriptural Reasoning Between Jews, Christians and Muslims", in Pecknold, C.C.; Ford, David F. (eds.),
2165:
D'Costa, Gavin (2012), "Catholics Reading the Scripture of Other Religions: Some Reflexions", in Belo, Catarina; PÊrennès, Jean-Jacques (eds.),
1929:
375:" display tendencies to a modern Western-style binarism that has been written into the tissue of traditional religious practices and discourses.
3037:"Religious Commitment in Scriptural Reasoning: A Critical Engagement with Gavin D'Costa's 'Catholics Reading the Scripture of Other Religions'"
1863:
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engagement with SR's critics and an end to what he calls "the endless uncritical self-marketing of Scriptural Reasoning by a dominant clique".
908:(which can be discussed) that their scripture is in some sense from God and that the group is interpreting it before God, in Godâs presence.'
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623:(see, e.g., Ford and Pecknold 2006), and asking whether this "may indicate ⌠the further erosion of Christocentric biblical interpretation."
892:, p. 368 - 'SR is about serious conversation between three religious traditions that preserves difference as it establishes relations.'
2174:
2099:
Campbell, William S. (October 2001), "Jewish Responses to the Revised Understanding of Judaism and of Self-understanding in Christianity",
3020:
1462:, p. 19 n.43. Note that the phrase can also be found in some other contexts â sometimes in apparent dependence upon SR usage, as in
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In the book of Exodus, when Moses tried to deliver the Ten Commandments for the second time, the Israelites respond with the declaration
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1964:
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critique Scriptural Reasoning's presuppositions of Christian self-understanding and context for biblical interpretation. They write:
2799:
2061:
2786:
2711:
2472:
2009:
1376:, pp. 3â4 describes the involvement of Ochs in Textual Reasoning. The fullest description of Textual Reasoning can be found in
978:, p. 368. Note that various third party sources point to Kepnesâ handbook as a helpful description of SR. See, for example,
554:
553:, the SR Camden and SR Westminster groups of the Scriptural Reasoning Society sponsored by Camden Faith Communities Partnership,
2893:(2015), "The Possibilities and Limits of Inter-religious Dialogue", in Omer, Atalia; Appleby, R. Scott; Little, David (eds.),
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which literally means "for the name," is ambiguous, capable of signifying Torah study "for its own sake" or "for God's sake."
1992:
561:
550:
2001:
3373:
542:
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hospitality with each participant being both host and guest, and to ensure parity of leadership, oversight or ownership.
1951:
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Scriptural Reasoning has roots in a variety of classical practices of scriptural interpretation, particularly rabbinic
2334:
1656:. The authors also produced a companion piece containing extended scholarly reflection on Jewish-Christian relations:
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Civic developments from Scriptural Reasoning carrying different names, include the Faith and Citizenship programme of
324:
is motivated by desire, by love for the scriptures and/or for God. For this reason, by inviting participants to share
1629:
388:
Its purpose is sometimes described as 'humbling and creative' interfaith encounter or 'deeper mutual understanding'.
1974:
3388:
470:
The international Society for Scriptural Reasoning (SSR) was founded in 1995. The founders include Ochs himself,
2954:
Pecknold, C.C. (2006), "Preface: The Promise of Scriptural Reasoning", in Pecknold, C.C.; Ford, David F. (eds.),
722:
660:
states that SR neglects scope for witness and evangelism. His critique has been responded to by Darren Sarisky.
3246:(January 2009), "Friendship as a Mode of Theological Engagement: David Ford's Exploration of Christian Wisdom",
2038:
Batnitzky, Leora. (July 2008), "Pragmatism and Biblical Hermeneutics: Some Comments on the Work of Peter Ochs",
3165:(July 2008), "How Religious Practices Matter: Peter Ochs' "Alternative Nurturance" of Philosophy of Religion",
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1384:(and in the rest of the book from which those essays come); for some of the ways in which TR relates to SR see
3070:
1994:
Generous Love: The Truth of the Gospel and the Call to Dialogue; An Anglican Theology of Inter Faith Relations
2818:(2006), "The Logic of Indignity and the Logic of Redemption", in Soulen, R. Kendall; Woodhead, Linda (eds.),
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3300:
Winter, Tim (2006), "QurÄnic reasoning as an academic practice", in Pecknold, C.C.; Ford, David F. (eds.),
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study can also be the cause of absolutism and violence when a community feels under threat. Scripture is
2653:
Kepnes, Steven (2006), "A Handbook for Scriptural Reasoning", in Pecknold, C.C.; Ford, David F. (eds.),
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2030:
537:
Scriptural Reasoning has also become a "civic practice" in the community, examples of which include the
2740:
2720:
Moyaert, Marianne (2019), "Scriptural Reasoning as a Ritualized Practice", in Moyaert, Marianne (ed.),
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Jews, Christians, and Muslims meet around their Scriptures: An Interfaith Practice for the 21st Century
1191:. For a thorough account of Ochs and Adams as reparative reasoners engaged in "immanent critique", see
301:â encourages purity of intention and discourages the mere instrumentalising of inter-faith engagement.
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Nevertheless, it is possible to distinguish three commonly-cited and not mutually-exclusive purposes.
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Discuss with the other participants his or her own readings of the texts from his or her own tradition
1518:, pp. 3â5 describes the importance of Basit Koshul in the extension of this practice to Muslims.
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220:
is involved in them, they are life-giving, but when one removes himself from them, they kill him..."
2332:(2013), "Scriptural Reasoning: Its Anglican Origins, its Development, Practice, and Significance",
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Faith in Unions: Racism and Religious Discrimination in the Faith Workers Branch of Unite the Union
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interpretation, and renamed their group the Society for Textual Reasoning. In 2002, they founded a
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SR also tends to repair the binarism that is a persistent feature of modern religious traditions.
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2250:(June 2006), "An Interfaith Wisdom: Scriptural Reasoning Between Jews, Christians and Muslims",
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3270:"Scriptural Reasoning in the Academy: The Uses and Disadvantages of Expertise and Impartiality"
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Higton, Mike (2013), "For Its Own Sake, For God's Sake: Wisdom and Delight in the University",
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Grenholm, Christina.; Patte, Daniel (2005), "Introduction", in Grenholm; Patte, Daniel (eds.),
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Frymer-Kensky, Tikva; Novak, David; Ochs, Peter; Sandmel, David; Signer, Michael, eds. (2002),
200:: Ů
ŘłŮŮ) - a reference to the story of Genesis 18. Steven Kepnes, a Jewish philosopher, writes:
3305:
3230:
3212:
3192:
3162:
3101:
3006:
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2920:
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2005:
1960:
1917:
1881:
568:, which develops modes of scriptural study for young people in schools and local communities.
523:
112:
3205:
Soulen, Richard N.; Soulen, R. Kendall, eds. (2001), "Postcritical Biblical Interpretation",
2868:(2013), "Re-socializing Scholars of Religious, Theological, and Theo-Philosophical Inquiry",
3257:
3176:
3050:
2998:
2942:
2879:
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2727:
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2641:
2576:
2505:
2481:
2463:(2002), "Textual Reasoning: A Concluding Reflection", in Ochs, Peter; Levene, Nancy (eds.),
2395:
2343:
2261:
2108:
2083:
2049:
1909:
1317:
979:
647:
538:
1694:
725:, the Journal of Scriptural Reasoning and other publications on whose editorial boards sit
51:
3248:
3167:
3041:
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2679:
2632:
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2252:
2211:
2074:
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1900:
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475:
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This practice of shared reading could be done for its own sakeâor, better, for Godâs sake.
3116:
750:
It has been described as involving Jews, Christians and Muslims in its formative period (
680:: ŘšŮ
ŮŮŘŠ Ůاسد؊), "corrupt practice". He states that Fordian Scriptural Reasoning has "No
518:
in Princeton, which examined SR and the history of medieval scriptural commentaries; the
2779:
Textual Reasonings: Jewish Philosophy and Text Study at the End of the Twentieth Century
2704:
Textual Reasonings: Jewish Philosophy and Text Study at the End of the Twentieth Century
2565:
James, Mark Randall (January 2022), "Peter Ochs and the Logic of Scriptural Reasoning",
2465:
Textual Reasonings: Jewish Philosophy and Text Study at the End of the Twentieth Century
2025:
438:
practice of study, from Biblical Reasoning (Christian) and Qur'anic Reasoning (Muslim).
696:
372:
55:
2758:
The Gift of Responsibility: The Promise of Dialogue Among Christians, Jews and Muslims
1895:
188:
Scriptural Reasoning has sometimes been described as a "tent of meeting" - a Biblical
3367:
3261:
3243:
3180:
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2946:
2749:
2692:
2645:
2588:
2415:
2355:
2329:
2316:
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2247:
2229:
2120:
2087:
2053:
1913:
819:. For collections of themed essays emerging from such discussions, see issues of the
812:
730:
726:
484:
to publish research into SR and to displays the academic fruits of SR as a practice.
471:
457:
96:
2487:
The Word Leaps the Gap: Essays on Scripture and Theology in Honor of Richard B. Hays
816:
634:
54:, and members of other faiths, meet in groups to study their sacred scriptures and
937:, p. 367 that SR 'builds sociality among its practitioners'. Cf the claim in
3206:
2721:
2485:
2423:
2297:
2149:
Beyond Compare: St Francis De Sales and Vedanta Desika on Loving Surrender to God
2128:
1875:
597:
71:
correct" or "repair" modernist binarist or fundamentalist interpretations of the
26:
scriptural reading. It is an evolving practice of diverse methodologies in which
2731:
514:
Other academic developments of SR include a Scriptural Reasoning project at the
1030:, p. 18. Ochs develops an extended account of a "hearth" in the same book.
821:
2924:
2907:
Religion Without Violence: The Practice and Philosophy of Scriptural Reasoning
2902:
2890:
2865:
2849:
2836:
2815:
2795:
2774:
2699:
2460:
2347:
2112:
1864:"Scriptural Reasoning (interview with David Ford, Rumee Achmed and Peter Ochs"
593:
advising Muslims about participation in the practice of Scriptural Reasoning.
573:
27:
2407:
2228:
Fatahllah, Muhammad; Al-ansari, Salah; Al-Salamoni, Muhammad (17 July 2007),
2210:
Fatahllah, Muhammad; Al-ansari, Salah; Al-Salamoni, Muhammad (17 July 2007),
1921:
2931:
Pecknold, C.C. (June 2006), "Preface: The Promise of Scriptural Reasoning",
2842:
A Common Word between Us and You Speaking the Truth (Dabru Emet): A response
2726:, Interreligious Studies in Theory and Practice, Palgrave Macmillan, Cham.,
243:
More recently, Ochs has generalized his concept of scripture into that of a
64:
43:
3118:
The Community Ethic of the Scriptural Reasoning Society: The 'Oxford Ethic'
104:
2992:
3339:
3086:
3002:
2399:
1342:
527:
531:
3358:
3344:
3054:
2883:
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519:
257:
116:
35:
1600:
1555:
harvnb error: no target: CITEREFSociety_for_Scriptural_Reasoning2005 (
942:
harvnb error: no target: CITEREFSociety_for_Scriptural_Reasoning2006 (
352:
as participants discovered additional consequences of these practices.
115:). The texts will often relate to a common topic - say, the figure of
3155:
C.S. Peirce and the Nested Continua Model of Religious Interpretation
2994:
Nature and Norm: Judaism, Christianity, and the Theopolitical Problem
689:
677:
197:
193:
133:
attempts to make sense of the texts from his or her own tradition and
108:
92:
88:
39:
3334:
2800:"Behind the Mechitsa: Reflections on the Rules of Textual Reasoning"
504:
3329:
3324:
2630:
Kepnes, Steven (June 2006), "A Handbook for Scriptural Reasoning",
684:, no timeless established Judaeo-Islamic discipline of dialectical
496:
which later became the official Scriptural Reasoning Program Unit.
480:
422:
2185:
Milton's Scriptural Reasoning: Narrative and Protestant Toleration
590:
100:
76:
72:
47:
2723:
Interreligious Relations and the Negotiation of Ritual Boundaries
2382:"Reflections on D. W. Robertson, Jr., and "Exegetical Criticism""
1595:
An initial publication of the Scripture and Violence project was
1318:
Anglican Communion Network for Inter Faith Concerns (NIFCON) 2008
980:
Anglican Communion Network for Inter Faith Concerns (NIFCON) 2008
1551:
1235:, p. 494. Ochs's fullest account of this logical repair is
938:
546:
122:
A participant from any one religious tradition might therefore:
31:
2777:(2002a), "Introduction", in Ochs, Peter; Levene, Nancy (eds.),
2203:
Holy Word: Scriptural Encounters Between Muslims and Christians
1211:
for an account of the technical aspects of this logical repair.
3022:
Dabru Emet: Its Significance for the Jewish-Christian Dialogue
2702:(2002), "Introduction", in Ochs, Peter; Levene, Nancy (eds.),
2673:
Lamberth, David C. (July 2008), "Assessing Peter Ochs through
2167:
Mission in Dialogue: Essays in Honour of Michael L. Fitzgerald
2026:"Sacred Book Club: Reading Scriptures Across Interfaith Lines"
1937:
The Qu'ranic Horizons: Quarterly Journal of the Qu'ran Academy
578:
a document on Jewish-Christian relations published in 2000 in
136:
In turn discuss with them the texts from their own traditions.
1669:
1657:
515:
2895:
The Oxford Handbook of Religion, Conflict, and Peacebuilding
2549:
The Vocation of Theology Today: A Festschrift for David Ford
1989:
Anglican Communion Network for Inter Faith Concerns (NIFCON)
962:
926:
885:
589:
In 2007, independent Islamic authorities in London issued a
3211:, Louisville, KY: Westminster John Knox, pp. 139â140,
2506:"A Faith Worthy of Doubt, a review of James M. Gustafson's
2066:(Grand Rapids, MI: Eerdmans, 2005) and Michael Wyschogrod,
1632:, at the Council of Centers on Jewish-Christian Relations.
3088:
The Scriptural Reasoning Society - Scriptures in Dialogue
2068:
Abraham's Promise: Judaism and Jewish-Christian Relations
150:
practices and allegiances of their religious communities.
166:
different faiths. SR groups try to preserve an ethos of
2064:
Talking with Christians: Musings of a Jewish Theologian
145:
Most forms of SR exhibit the following basic features:
276:
67:
reasoning, it has now spread beyond academic circles.
2897:, New York: Oxford University Press, pp. 488â515
3359:
Scriptures in Dialogue Programme - Leo Baeck College
3304:, Malden, MI / Oxford: Blackwell, pp. 449â463,
811:, p. 123. For collections of themed texts, see
807:
For the thematic nature of many SR discussions, see
333:
The most likely source of these friendships is that
2958:, Malden, MI / Oxford: Blackwell, pp. viiâxi,
2852:(2012), "An Introduction to Scriptural Reasoning",
2299:
Christian Wisdom: Desiring God and Learning in Love
547:
St Ethelburga's Centre for Reconciliation and Peace
478:, and Basit Koshul. In 2001, the SSR established a
2976:"Scriptural Reasoning: From Text Study to Inquiry"
2657:, Malden, MI / Oxford: Blackwell, pp. 23â39,
2531:The Text in Play: Experiments in Reading Scripture
834:For SRâs engagement with contemporary issues, see
813:http://www.scripturalreasoning.org/text-packs.html
499:They began a Scriptural Reasoning Theory Group at
2277:, Malden, MI / Oxford: Blackwell, pp. 1â22,
1771:harvnb error: no target: CITEREFD'Costa2012 (
925:, p. 243; for other examples of its use see
2822:, Grand Rapids, MI: Eerdmans, pp. 143â160,
2614:Signs of Salvation: A Festschrift for Peter Ochs
2551:, Eugene, OR: Wipf and Stock, pp. 289â302,
2467:, Grand Rapids, MI: Eerdmans, pp. 269â276,
817:http://www.scripturalreasoning.org.uk/texts.html
778:, p.19, n.43); for the inclusion of Hindus, see
3227:The Savage Text: The Use and Abuse of the Bible
1959:, Eugene, OR: Wipf and Stock, pp. ixâxxi,
2706:, Grand Rapids, MI: Eerdmans, pp. 15â27,
2151:, Washington DC: Georgetown University Press,
1432:
1397:
1102:
1011:
933:. It builds on earlier claims such as that of
528:Scriptural Reasoning Society ("Oxford School")
456:The term "Scriptural Reasoning" was coined by
154:has been called 'better quality disagreement'.
2781:, Grand Rapids, MI: Eerdmans, pp. 2â14,
2675:Peirce, Pragmatism and the Logic of Scripture
2490:, Grand Rapids, MI: Eerdmans, pp. 1â19,
1755:
384:To further interfaith peace and understanding
8:
1832:harvnb error: no target: CITEREFWinter2006 (
1570:For an example of this work, see the essays
1297:
571:One early fruit of Scriptural Reasoning was
3187:Snyder, Julia; Weiss, Daniel, eds. (2021),
2741:1871.1/acecd7d6-1489-491d-a10b-ec96fce443cc
2597:"Scriptural Reasoning as Communal Thinking"
2130:Paul and the Creation of Christian Identity
1816:
1796:
1767:
1670:Fatahllah, Al-ansari & Al-Salamoni 2007
1650:harvnb error: no target: CITEREFRosen2001 (
1596:
1185:harvnb error: no target: CITEREFAdams2008 (
847:
557:and different places of worship in London.
539:Central Virginia Scriptural Reasoning Group
2508:An Examined Faith: The Grace of Self-Doubt
2444:An Examined Faith: The Grace of Self-Doubt
1846:
1257:harvnb error: no target: CITEREFOchs2014 (
1067:harvnb error: no target: CITEREFFord2011 (
670:The Broken Promise of Scriptural Reasoning
227:The same sacredness and life that rewards
2997:, Brookline, MA: Academic Studies Press,
2739:
2302:, Cambridge: Cambridge University Press,
2187:, Cambridge: Cambridge University Press,
1880:, Cambridge: Cambridge University Press,
1730:
1575:
1192:
930:
901:
22:("SR") is one type of interdisciplinary,
3379:Christian and Jewish interfaith dialogue
2024:Bailey, Jeffrey W. (September 5, 2006),
1975:"Is Anglican hospitality too one-sided?"
1718:
1681:
1511:
1471:
1467:
1463:
1459:
1305:
1285:
1157:
1153:
1098:
949:
775:
759:
223:In this vein, James and Rashkover write:
2213:Fatwa on Scriptural Reasoning (English)
1928:Afzaal, Ahmed (OctoberâDecember 1998),
1785:
1616:
1535:
1329:
1126:
983:
795:
771:
767:
763:
743:
3099:
2616:, Eugene, OR: Cascade, pp. 1â36,
2428:, New York: Continuum, pp. 1â18,
2231:Fatwa on Scriptural Reasoning (Arabic)
1973:Al-Hussaini, Muhammad (July 3, 2020),
1828:
1515:
1381:
1272:
1082:
975:
934:
889:
855:
851:
3134:Scriptural Reasoning Society (2008),
3115:Scriptural Reasoning Society (2007),
3085:Scriptural Reasoning Society (n.d.),
2854:Journal of Remnin University of China
1646:
1579:
1571:
1552:Society for Scriptural Reasoning 2005
1531:
1455:
1409:
1385:
1377:
1361:
1301:
1289:
1240:
1208:
1181:
1149:
1039:
939:Society for Scriptural Reasoning 2006
922:
875:on 'Core Identities in Conversation'.
835:
808:
791:
755:
342:To repair academic methods and logics
7:
2529:Higton, Mike; Muers, Rachel (2012),
2169:, Louvain: Peeters, pp. 33â43,
1743:
1642:
1612:
1599:. Public resources are available at
1547:
1527:
1507:
1495:
1483:
1444:
1420:
1373:
1357:
1353:
1293:
1252:
1236:
1232:
1220:
1204:
1169:
1137:
1114:
1094:
1063:
1051:
1027:
1015:
999:
987:
909:
872:
859:
779:
751:
3325:The Journal of Scriptural Reasoning
3302:The Promise of Scriptural Reasoning
3274:The Journal of Scriptural Reasoning
3072:Guidelines for Scriptural Reasoning
2980:The Journal of Scriptural Reasoning
2956:The Promise of Scriptural Reasoning
2655:The Promise of Scriptural Reasoning
2601:The Journal of Scriptural Reasoning
2446:, Minneapolis, MN: Fortress Press,
2275:The Promise of Scriptural Reasoning
2070:(Grand Rapids, MI: Eerdmans, 2004)"
1862:Abernethy, Bob (October 12, 2007),
621:The Promise of Scriptural Reasoning
3285:Williams, Jenny (March 12, 2009),
2060:Burrell, David B. (October 2006),
280:For its own sake or for God's sake
14:
3335:The Children of Abraham Institute
3157:, Oxford: Oxford University Press
3137:The Scriptural Reasoning Covenant
2595:James, Mark Randall (July 2017),
963:Scriptural Reasoning Society 2007
927:Scriptural Reasoning Society 2007
886:Scriptural Reasoning Society n.d.
526:; and the SR Oxford group of the
312:Under the heading of SR as study
3340:The Scriptural Reasoning Society
3330:The Journal of Textual Reasoning
3262:10.1111/j.1468-0025.2008.01504.x
3181:10.1111/j.1468-0025.2008.00469.x
2947:10.1111/j.1468-0025.2006.00321.x
2693:10.1111/j.1468-0025.2008.00468.x
2646:10.1111/j.1468-0025.2006.00323.x
2266:10.1111/j.1468-0025.2006.00322.x
2147:Clooney, Francis Xavier (2008),
2088:10.1111/j.1468-0025.2006.00344.x
2054:10.1111/j.1468-0025.2008.00470.x
1914:10.1111/j.1468-0025.2006.00324.x
1343:The Journal of Textual Reasoning
1014:, p. 23, with reference to
555:Liberal Judaism (United Kingdom)
509:Scripture & Violence Project
2504:Heim, S. Mark (June 20, 2004),
1896:"Making Deep Reasonings Public"
1868:Religion and Ethics News Weekly
1584:Journal of Scriptural Reasoning
1474:, seem to be unconnected to SR.
912:, p. 349, emphasis added.)
822:Journal of Scriptural Reasoning
481:Journal of Scriptural Reasoning
260:on Exodus 24:7 in b. Shab. 88a:
16:Religious studies of scriptures
3208:Handbook of Biblical Criticism
2974:Rashkover, Randi (July 2017),
2533:, Eugene, OR: Wipf and Stock,
2127:Campbell, William S.. (2006),
562:London Metropolitan University
516:Center for Theological Inquiry
1:
2183:Donnelly, Phillip J. (2009),
2101:Journal of Beliefs and Values
2002:Anglican Consultative Council
1894:Adams, Nicholas (July 2006),
3035:Sarisky, Darren (May 2019),
2804:Journal of Textual Reasoning
2442:Gustafson, James F. (2004),
2425:Gender, Tradition and Romans
2364:Christianity in Jewish Terms
2201:Elsharkawy, Mohamed (2022),
1699:www.rosecastlefoundation.org
1601:www.scriptureandviolence.org
543:Eastern Mennonite University
505:Cambridge Interfaith Program
494:American Academy of Religion
452:"Scriptural Reasoning" (SR).
423:Journal of Textual Reasoning
3268:Weiss, Daniel (July 2017),
3229:, Oxford: Wiley-Blackwell,
2732:10.1007/978-3-030-05701-5_6
2335:Journal of Anglican Studies
1982:Church of England Newspaper
1641:For more on Dabru Emet eee
1628:The full text is available
1470:. Other uses, like that of
551:St Ethelburga's Bishopsgate
63:corrections to patterns of
3410:
1433:James & Rashkover 2021
1398:James & Rashkover 2021
1296:; for 'postcritical', see
1103:James & Rashkover 2021
1012:James & Rashkover 2021
503:, in partnership with the
401:Origins: Textual Reasoning
3384:Islam and other religions
3225:Thatcher, Adrian (2008),
3069:scripturalreasoning.org,
2991:Rashkover, Randi (2020),
2380:Gaylord, Alan T. (2006),
2348:10.1017/S1740355313000132
2113:10.1080/13617670120079532
1874:Adams, Nicholas (2006a),
1756:Grenholm & Patte 2005
1658:Frymer-Kensky et al. 2002
1582:in the 2017 issue of the
3287:"Sense and Spirituality"
2756:Mudge, Lewis S. (2008),
2062:"Review of David Novak,
1615:, p. 627. See also
1550:, p. 627. See also
1530:, p. 627. See also
1298:Soulen & Soulen 2001
921:The phrase is coined in
3349:on Scriptural Reasoning
2909:, Eugene, OR: Cascade,
2760:, New York: Continuum,
2133:, New York: Continuum,
1930:"Rendezvous in Orlando"
1597:Snyder & Weiss 2021
1284:For 'postliberal', see
848:Higton & Muers 2012
633:Christina Grenholm and
3354:Rose Castle Foundation
3189:Scripture and Violence
1721:, pp. 193â4, n.1.
1695:"Scriptural Reasoning"
1292:, pp. 469â472 or
714:
657:
644:
626:Christian theologian,
598:Rose Castle Foundation
532:Interfaith Alliance UK
520:Scriptures in Dialogue
468:
454:
417:
377:
364:
354:
339:
303:
271:
241:
207:
3153:Slater, Gary (2015),
3019:Rosen, David (2021),
2820:God and Human Dignity
2515:The Christian Century
2031:The Christian Century
1877:Habermas and Theology
705:
653:
646:Catholic theologian,
639:
463:
449:
412:
368:
359:
349:
331:
291:
262:
225:
202:
3106:: CS1 maint: year (
3003:10.2307/j.ctv1zjg23m
2400:10.1353/cr.2006.0003
1356:, p. 147, n.4,
1239:, on which see also
1156:, pp. 460â461;
854:, pp. 240â244;
794:, pp. 33, 123;
686:exegesis traditionis
501:Cambridge University
158:the Tanakh for Jews.
20:Scriptural Reasoning
3374:Interfaith dialogue
2319:(10 October 2014),
1758:, pp. 16 n.14.
1510:, p. 147 n.3;
1207:, p. 632. See
1195:, pp. 130â151.
986:, p. 252, and
871:See the section of
695:Muslim theologian,
522:project founded by
3055:10.1111/moth.12521
2952:Also published as
2884:10.1111/moth.12070
2651:Also published as
2581:10.1111/moth.12635
2510:(Fortress, 2004)."
2387:The Chaucer Review
2271:Also published as
2226:; also in Arabic:
1101:, p. 128 and
774:, p. 28; and
628:James M. Gustafson
581:The New York Times
566:Three Faiths Forum
129:Discuss with them
3389:Islam and Judaism
3311:978-1-4051-4630-2
3294:The Baptist Times
3236:978-1-4051-7017-8
3218:978-0-664-22314-4
3198:978-0-8153-6257-9
3163:Smith, James K.A.
3012:978-1-64469-510-4
2965:978-1-4051-4630-2
2916:978-1-5326-3893-0
2829:978-0-8028-3395-2
2767:978-0-8264-2839-4
2664:978-1-4051-4630-2
2623:978-1-7252-6168-6
2558:978-1-61097-625-1
2540:978-1-61097-859-0
2497:978-0-8028-6356-0
2482:Hauerwas, Stanley
2453:978-0-8006-3628-9
2435:978-0-567-02911-9
2373:978-0-813-36572-5
2309:978-0-521-87545-5
2284:978-1-4051-4630-2
2205:, Cairo: Al-Arabi
2194:978-0-521-50973-2
2158:978-1-58901-211-0
2140:978-0-567-04434-1
1887:978-0-521-68114-8
1534:, p. 33 and
1172:, pp. 629â30
906:in different ways
668:Under the title,
524:Leo Baeck College
266:naaseh v'nishmah!
113:Guru Granth Sahib
3401:
3314:
3296:
3291:
3281:
3264:
3239:
3221:
3201:
3183:
3158:
3149:
3148:
3147:
3142:
3130:
3129:
3128:
3123:
3111:
3105:
3097:
3096:
3095:
3081:
3080:
3079:
3065:
3031:
3030:
3029:
3015:
2987:
2968:
2949:
2927:
2898:
2886:
2861:
2845:
2832:
2811:
2791:
2770:
2752:
2743:
2716:
2695:
2667:
2648:
2626:
2608:
2591:
2561:
2543:
2525:
2524:
2523:
2500:
2477:
2461:Hardy, Daniel W.
2456:
2438:
2418:
2376:
2358:
2325:
2312:
2287:
2268:
2243:
2242:
2241:
2236:
2225:
2224:
2223:
2218:
2206:
2197:
2179:
2176:978-904-2-926172
2161:
2143:
2123:
2095:
2090:, archived from
2056:
2034:
2020:
2019:
2018:
1999:
1984:
1979:
1969:
1958:
1946:
1945:
1944:
1934:
1924:
1890:
1870:
1849:
1844:
1838:
1837:
1826:
1820:
1817:Al-Hussaini 2020
1814:
1808:
1797:Al-Hussaini 2022
1794:
1788:
1783:
1777:
1776:
1765:
1759:
1753:
1747:
1740:
1734:
1733:, pp. 37â39
1728:
1722:
1715:
1709:
1708:
1706:
1705:
1691:
1685:
1678:
1672:
1667:
1661:
1655:
1639:
1633:
1626:
1620:
1610:
1604:
1593:
1587:
1568:
1562:
1560:
1545:
1539:
1525:
1519:
1505:
1499:
1493:
1487:
1481:
1475:
1453:
1447:
1442:
1436:
1430:
1424:
1423:, pp. 39â40
1418:
1412:
1407:
1401:
1395:
1389:
1371:
1365:
1351:
1345:
1339:
1333:
1327:
1321:
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1250:
1244:
1230:
1224:
1218:
1212:
1202:
1196:
1190:
1179:
1173:
1167:
1161:
1147:
1141:
1135:
1129:
1124:
1118:
1112:
1106:
1092:
1086:
1079:
1073:
1072:
1061:
1055:
1049:
1043:
1037:
1031:
1025:
1019:
1009:
1003:
997:
991:
972:
966:
959:
953:
947:
919:
913:
899:
893:
882:
876:
869:
863:
845:
839:
832:
826:
805:
799:
789:
783:
748:
710:tafsir al-qur'an
466:practice of SR.
442:Beginnings of SR
3409:
3408:
3404:
3403:
3402:
3400:
3399:
3398:
3364:
3363:
3321:
3312:
3299:
3289:
3284:
3267:
3249:Modern Theology
3242:
3237:
3224:
3219:
3204:
3199:
3186:
3168:Modern Theology
3161:
3152:
3145:
3143:
3140:
3133:
3126:
3124:
3121:
3114:
3098:
3093:
3091:
3084:
3077:
3075:
3068:
3042:Modern Theology
3034:
3027:
3025:
3018:
3013:
2990:
2973:
2966:
2953:
2934:Modern Theology
2930:
2917:
2901:
2889:
2871:Modern Theology
2864:
2848:
2835:
2830:
2814:
2794:
2789:
2773:
2768:
2755:
2719:
2714:
2698:
2680:Modern Theology
2672:
2665:
2652:
2633:Modern Theology
2629:
2624:
2611:
2594:
2568:Modern Theology
2564:
2559:
2546:
2541:
2528:
2521:
2519:
2503:
2498:
2480:
2475:
2459:
2454:
2441:
2436:
2421:
2379:
2374:
2366:, Basic Books,
2361:
2328:
2315:
2310:
2292:
2285:
2272:
2253:Modern Theology
2246:
2239:
2237:
2234:
2227:
2221:
2219:
2216:
2209:
2200:
2195:
2182:
2177:
2164:
2159:
2146:
2141:
2126:
2098:
2075:Modern Theology
2059:
2041:Modern Theology
2037:
2023:
2016:
2014:
2012:
1997:
1987:
1977:
1972:
1967:
1956:
1949:
1942:
1940:
1932:
1927:
1901:Modern Theology
1893:
1888:
1873:
1861:
1858:
1853:
1852:
1847:Elsharkawy 2022
1845:
1841:
1831:
1827:
1823:
1815:
1811:
1795:
1791:
1784:
1780:
1770:
1766:
1762:
1754:
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1737:
1729:
1725:
1716:
1712:
1703:
1701:
1693:
1692:
1688:
1679:
1675:
1668:
1664:
1649:
1640:
1636:
1627:
1623:
1611:
1607:
1594:
1590:
1569:
1565:
1554:
1546:
1542:
1526:
1522:
1514:, p. 128;
1506:
1502:
1494:
1490:
1482:
1478:
1458:, p. 123;
1454:
1450:
1443:
1439:
1431:
1427:
1419:
1415:
1408:
1404:
1396:
1392:
1372:
1368:
1352:
1348:
1340:
1336:
1328:
1324:
1316:
1312:
1300:, p. 140;
1288:, p. 339;
1283:
1279:
1271:
1267:
1256:
1251:
1247:
1231:
1227:
1219:
1215:
1203:
1199:
1184:
1180:
1176:
1168:
1164:
1148:
1144:
1136:
1132:
1125:
1121:
1113:
1109:
1093:
1089:
1080:
1076:
1066:
1062:
1058:
1050:
1046:
1038:
1034:
1026:
1022:
1010:
1006:
998:
994:
973:
969:
960:
956:
941:
920:
916:
900:
896:
883:
879:
870:
866:
846:
842:
833:
829:
806:
802:
790:
786:
770:, p. 708;
766:, p. 327;
749:
745:
740:
723:Modern Theology
674:amalÄŤyya fÄsida
666:
616:
607:
530:founded by the
490:
476:Daniel W. Hardy
444:
403:
394:
386:
344:
282:
253:
212:
186:
184:Tent of Meeting
177:
143:
85:
56:oral traditions
17:
12:
11:
5:
3407:
3405:
3397:
3396:
3391:
3386:
3381:
3376:
3366:
3365:
3362:
3361:
3356:
3351:
3342:
3337:
3332:
3327:
3320:
3319:External links
3317:
3316:
3315:
3310:
3297:
3282:
3265:
3256:(1): 123â131,
3244:Torrance, Iain
3240:
3235:
3222:
3217:
3202:
3197:
3184:
3175:(3): 469â478,
3159:
3150:
3131:
3112:
3082:
3066:
3049:(2): 317â335,
3032:
3016:
3011:
2988:
2971:
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2969:
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2941:(3): 339â343,
2928:
2915:
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2812:
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2771:
2766:
2753:
2717:
2712:
2696:
2687:(3): 459â467,
2670:
2669:
2668:
2663:
2640:(3): 367â383,
2627:
2622:
2609:
2592:
2575:(1): 128â143,
2562:
2557:
2544:
2539:
2526:
2501:
2496:
2478:
2473:
2457:
2452:
2439:
2434:
2419:
2394:(3): 311â333,
2377:
2372:
2359:
2342:(2): 147â165,
2330:Ford, David F.
2326:
2317:Ford, David F.
2313:
2308:
2294:Ford, David F.
2290:
2289:
2288:
2283:
2260:(3): 345â366,
2248:Ford, David F.
2244:
2207:
2198:
2193:
2180:
2175:
2162:
2157:
2144:
2139:
2124:
2107:(2): 123â131,
2096:
2082:(4): 705â709,
2057:
2048:(3): 479â485,
2035:
2021:
2010:
1985:
1970:
1966:978-1532699160
1965:
1947:
1925:
1908:(3): 385â401,
1891:
1886:
1871:
1857:
1854:
1851:
1850:
1839:
1821:
1809:
1789:
1778:
1760:
1748:
1735:
1731:Gustafson 2004
1723:
1710:
1686:
1673:
1662:
1634:
1621:
1619:, p. 327.
1605:
1588:
1576:Rashkover 2017
1563:
1540:
1520:
1500:
1498:, p. 278.
1488:
1476:
1448:
1437:
1425:
1413:
1402:
1390:
1366:
1364:, p. 123)
1346:
1334:
1322:
1310:
1277:
1265:
1245:
1225:
1213:
1197:
1193:Rashkover 2020
1174:
1162:
1142:
1130:
1119:
1107:
1087:
1074:
1056:
1044:
1032:
1020:
1018:, p. 489.
1004:
992:
990:, p. 3n6.
967:
954:
931:Abernethy 2007
914:
902:Batnitzky 2008
894:
877:
864:
840:
838:, p. 124.
827:
800:
784:
758:, p. 33;
742:
741:
739:
736:
697:Timothy Winter
665:
662:
615:
612:
606:
603:
489:
486:
443:
440:
402:
399:
393:
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385:
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373:fundamentalist
343:
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3238:
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3191:, Routledge,
3190:
3185:
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3178:
3174:
3170:
3169:
3164:
3160:
3156:
3151:
3139:
3138:
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3033:
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3008:
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2821:
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2709:
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2701:
2700:Levene, Nancy
2697:
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2106:
2102:
2097:
2094:on 2013-01-05
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2033:
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2027:
2022:
2013:
2011:9780955826108
2007:
2003:
1996:
1995:
1990:
1986:
1983:
1976:
1971:
1968:
1962:
1955:
1954:
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1682:Williams 2009
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1577:
1573:
1567:
1564:
1558:
1553:
1549:
1544:
1541:
1538:, p. 28.
1537:
1533:
1529:
1524:
1521:
1517:
1513:
1512:Torrance 2009
1509:
1504:
1501:
1497:
1492:
1489:
1485:
1480:
1477:
1473:
1472:Donnelly 2009
1469:
1468:Campbell 2001
1465:
1464:Campbell 2006
1461:
1460:Hauerwas 2008
1457:
1452:
1449:
1446:
1441:
1438:
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1319:
1314:
1311:
1307:
1306:Lamberth 2008
1303:
1299:
1295:
1291:
1287:
1286:Pecknold 2006
1281:
1278:
1274:
1269:
1266:
1260:
1255:, p. 633
1254:
1249:
1246:
1242:
1238:
1234:
1229:
1226:
1223:, p. 632
1222:
1217:
1214:
1210:
1206:
1201:
1198:
1194:
1188:
1183:
1178:
1175:
1171:
1166:
1163:
1159:
1158:Campbell 2001
1155:
1154:Lamberth 2008
1151:
1146:
1143:
1140:, p. 631
1139:
1134:
1131:
1128:
1123:
1120:
1117:, p. 631
1116:
1111:
1108:
1104:
1100:
1099:Torrance 2009
1096:
1091:
1088:
1085:, p. 291
1084:
1078:
1075:
1070:
1065:
1060:
1057:
1053:
1048:
1045:
1042:, p. 387
1041:
1036:
1033:
1029:
1024:
1021:
1017:
1013:
1008:
1005:
1002:, p. 18.
1001:
996:
993:
989:
985:
982:, p. 6,
981:
977:
971:
968:
964:
958:
955:
951:
950:Torrance 2009
945:
940:
936:
932:
928:
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918:
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911:
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895:
891:
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868:
865:
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857:
853:
849:
844:
841:
837:
831:
828:
824:
823:
818:
814:
810:
804:
801:
798:, p. 28.
797:
793:
788:
785:
781:
777:
776:Hauerwas 2008
773:
769:
765:
761:
760:Campbell 2001
757:
753:
747:
744:
737:
735:
732:
728:
724:
718:
713:
711:
704:
700:
698:
693:
691:
687:
683:
682:minhag/minhaj
679:
675:
671:
663:
661:
656:
652:
649:
648:Gavin D'Costa
643:
638:
636:
631:
629:
624:
622:
613:
611:
604:
602:
599:
594:
592:
587:
584:
582:
577:
575:
569:
567:
563:
558:
556:
552:
548:
544:
541:sponsored by
540:
535:
533:
529:
525:
521:
517:
512:
510:
506:
502:
497:
495:
487:
485:
483:
482:
477:
473:
472:David F. Ford
467:
462:
459:
453:
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441:
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427:
426:
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367:
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337:
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323:
318:
315:
310:
308:
302:
300:
295:
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288:
279:
274:
270:
267:
261:
259:
250:
248:
246:
240:
238:
234:
230:
224:
221:
218:
217:Sifre Devarim
209:
206:
201:
199:
195:
191:
183:
181:
174:
169:
164:
160:
156:
152:
148:
147:
146:
140:
135:
132:
128:
125:
124:
123:
120:
118:
114:
110:
106:
102:
98:
97:New Testament
94:
90:
82:
80:
78:
74:
68:
66:
62:
57:
53:
49:
45:
41:
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33:
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3226:
3207:
3188:
3172:
3166:
3154:
3144:, retrieved
3136:
3125:, retrieved
3117:
3092:, retrieved
3087:
3076:, retrieved
3071:
3046:
3040:
3026:, retrieved
3021:
2993:
2983:
2979:
2955:
2938:
2932:
2906:
2894:
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2424:
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2385:
2363:
2339:
2333:
2321:
2298:
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2251:
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2230:
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2212:
2202:
2184:
2166:
2148:
2129:
2104:
2100:
2092:the original
2079:
2073:
2067:
2063:
2045:
2039:
2029:
2015:, retrieved
1993:
1981:
1952:
1941:, retrieved
1936:
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1876:
1867:
1842:
1824:
1812:
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1800:
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1786:Sarisky 2019
1781:
1768:D'Costa 2012
1763:
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1698:
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1608:
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1393:
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1127:Moyaert 2019
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970:
957:
917:
905:
897:
880:
867:
843:
830:
820:
803:
796:Clooney 2008
787:
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768:Burrell 2006
764:Gaylord 2006
746:
719:
715:
709:
706:
701:
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681:
673:
669:
667:
658:
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632:
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620:
617:
608:
595:
588:
579:
572:
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536:
513:
498:
491:
488:Developments
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286:
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222:
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203:
189:
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162:friendship'.
144:
130:
121:
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18:
2903:Ochs, Peter
2891:Ochs, Peter
2866:Ochs, Peter
2850:Ochs, Peter
2837:Ochs, Peter
2816:Ochs, Peter
2796:Ochs, Peter
2775:Ochs, Peter
1829:Winter 2006
1803:and Jewish
1516:Afzaal 1998
1382:Levene 2002
1273:Kepnes 2006
1097:. See also
1083:Higton 2013
1054:, p. 2
976:Kepnes 2006
935:Kepnes 2006
890:Kepnes 2006
856:Bailey 2006
852:Adams 2006a
642:reasonings"
61:postliberal
3368:Categories
3146:2009-03-20
3127:2009-03-20
3094:2009-03-20
3078:2020-02-14
3028:2020-02-13
2925:1265089093
2860:(5): 16â22
2522:2018-10-22
2240:2009-03-20
2222:2009-03-20
2017:2009-03-19
2000:, London:
1943:2009-03-19
1856:References
1704:2022-02-13
1647:Rosen 2001
1580:Weiss 2017
1572:James 2017
1532:Mudge 2008
1456:Mudge 2008
1410:Ochs 2002b
1386:Hardy 2002
1378:Ochs 2002a
1362:Mudge 2008
1302:Mudge 2008
1290:Smith 2008
1241:James 2022
1209:James 2022
1182:Adams 2008
1150:Mudge 2008
1040:Adams 2006
923:Adams 2006
836:Mudge 2008
809:Mudge 2008
792:Mudge 2008
756:Mudge 2008
731:Peter Ochs
727:David Ford
605:Criticisms
574:Dabru Emet
564:, and the
458:Peter Ochs
28:Christians
24:interfaith
3394:Reasoning
3063:171692109
2798:(2002b),
2750:201459671
2589:225755229
2416:171039996
2408:0009-2002
2356:144724377
2121:170472616
1922:0266-7177
1744:Heim 2004
1643:Ochs 2007
1613:Ochs 2013
1548:Ochs 2013
1528:Ochs 2013
1508:Ochs 2006
1496:Ford 2007
1484:Ochs 2019
1445:Ochs 2012
1421:Ochs 2019
1374:Ford 2006
1358:Ford 2006
1354:Ochs 2006
1294:Heim 2004
1253:Ochs 2014
1237:Ochs 2019
1233:Ochs 2015
1221:Ochs 2013
1205:Ochs 2013
1170:Ochs 2013
1138:Ochs 2013
1115:Ochs 2013
1095:Ford 2007
1064:Ford 2011
1052:Ochs 2019
1028:Ochs 2019
1016:Ochs 2015
1000:Ochs 2019
988:Ochs 2019
910:Ford 2006
873:Ford 2006
860:Ford 2006
780:Heim 2004
752:Ford 2006
738:Footnotes
614:Christian
305:The term
196::× ×׊×××
175:Metaphors
44:Buddhists
3345:Islamic
3102:citation
2905:(2019),
2839:(2007),
2296:(2007),
1991:(2008),
1805:halakhÄh
407:midrash.
251:Purposes
233:powerful
141:Features
2518:: 25â36
1807:alone'.
1801:sharÄŤ'a
392:History
314:l'shma,
307:l'shma,
278:L'shma:
258:midrash
245:hearth,
190:mishkan
117:Abraham
52:BahĂĄĘźĂs
36:Muslims
3308:
3233:
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3195:
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3009:
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2785:
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2137:
2119:
2008:
1963:
1939:: 3â12
1920:
1884:
1578:, and
690:hadith
678:Arabic
664:Muslim
436:Jewish
326:l'shma
322:l'shma
320:Study
299:lâshma
287:l'shma
229:l'shma
210:Hearth
198:Arabic
194:Hebrew
168:mutual
109:Hadith
105:Qur'an
93:Talmud
89:Tanakh
83:Method
65:modern
40:Hindus
3347:fatwa
3290:(PDF)
3141:(PDF)
3122:(PDF)
3059:S2CID
2746:S2CID
2585:S2CID
2412:S2CID
2352:S2CID
2235:(PDF)
2217:(PDF)
2117:S2CID
1998:(PDF)
1978:(PDF)
1957:(PDF)
1933:(PDF)
888:. Cf
591:fatwa
545:, at
336:home.
131:their
101:Vedas
77:Quran
73:Bible
48:Sikhs
3306:ISBN
3231:ISBN
3213:ISBN
3193:ISBN
3108:link
3007:ISBN
2960:ISBN
2921:OCLC
2911:ISBN
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