Georgina L. Jardim – författare

Bringing together scholars from across the world, this publication shows Christians and Muslims – individually or together – reading the canonical Gospels of the New Testament in ‘conversation’ with Islamic texts and contexts.In the discovery of meaning between text, context and praxis, this volume asks ‘what are the texts doing?’ in contexts as far flung as Indonesia, the Hijaz of early Islam, in Persian poetry of medieval times or modern Sunni interpretation in north America. This second edited volume in the series Reading the Bible in Islamic Context, continues the pioneering venture in contextual and intertextual reading. It shows the richness of cooperative scholarship that results from reading the New Testament in Islamic context, and exploring how the Gospel is understood in various religious traditions.The Gospels in Islamic Context will be of interest to scholars, students, and practitioners, encouraging them to explore new methods for taking into account intertextual factors as well as the history of Muslim-Christian relations that arises from them. It is a venture in which Muslims and Christians travel side by side and in conversation with each other, although with significantly different perspectives and often different agendas.

Bringing together scholars from across the world, this publication shows Christians and Muslims - individually or together - reading the canonical Gospels of the New Testament in 'conversation' with Islamic texts and contexts.In the discovery of meaning between text, context and praxis, this volume asks 'what are the texts doing?' in contexts as far flung as Indonesia, the Hijaz of early Islam, in Persian poetry of medieval times or modern Sunni interpretation in north America. This second edited volume in the series Reading the Bible in Islamic Context, continues the pioneering venture in contextual and intertextual reading. It shows the richness of cooperative scholarship that results from reading the New Testament in Islamic context, and exploring how the Gospel is understood in various religious traditions.The Gospels in Islamic Context will be of interest to scholars, students, and practitioners, encouraging them to explore new methods for taking into account intertextual factors as well as the history of Muslim-Christian relations that arises from them. It is a venture in which Muslims and Christians travel side by side and in conversation with each other, although with significantly different perspectives and often different agendas.

Bringing together scholars from across the world, this publication shows Christians and Muslims - individually or together - reading the canonical Gospels of the New Testament in 'conversation' with Islamic texts and contexts.In the discovery of meaning between text, context and praxis, this volume asks 'what are the texts doing?' in contexts as far flung as Indonesia, the Hijaz of early Islam, in Persian poetry of medieval times or modern Sunni interpretation in north America. This second edited volume in the series Reading the Bible in Islamic Context, continues the pioneering venture in contextual and intertextual reading. It shows the richness of cooperative scholarship that results from reading the New Testament in Islamic context, and exploring how the Gospel is understood in various religious traditions.The Gospels in Islamic Context will be of interest to scholars, students, and practitioners, encouraging them to explore new methods for taking into account intertextual factors as well as the history of Muslim-Christian relations that arises from them. It is a venture in which Muslims and Christians travel side by side and in conversation with each other, although with significantly different perspectives and often different agendas.

Protest is an activity not associated with the pious and collectively-minded, but more often seen as an activity of the liberal and rebellious. Judaism, Christianity and Islam are commonly understood as paragons of submission and obedience following Abraham’s example. Yet, the scriptures of all three faiths are founded in the prophets protesting wrongs in the social order. The Qur'an claims that men and women, and the relations between them are a sign from God. The question is to what extent are women silenced in the text, and do they share with men in shaping the prophetic scriptures? This book finds that far from silencing women, the Qur'an affirms the female voice as protester for justice and as questioner of Theology. In this reading of the female role in divine revelation in the Islamic text, Georgina Jardim returns to the scriptures of the Judeo-Christian counterpart of the Abrahamic faiths, to investigate whether the Bible may claim women as brokers of revelation. The result is an enriched understanding of divine communication in the Abrahamic scriptures and a commonplace for reasoning about the female voice as speaker in the Word of God.

Protest is an activity not associated with the pious and collectively-minded, but more often seen as an activity of the liberal and rebellious. Judaism, Christianity and Islam are commonly understood as paragons of submission and obedience following Abraham’s example. Yet, the scriptures of all three faiths are founded in the prophets protesting wrongs in the social order. The Qur''an claims that men and women, and the relations between them are a sign from God. The question is to what extent are women silenced in the text, and do they share with men in shaping the prophetic scriptures? This book finds that far from silencing women, the Qur''an affirms the female voice as protester for justice and as questioner of Theology. In this reading of the female role in divine revelation in the Islamic text, Georgina Jardim returns to the scriptures of the Judeo-Christian counterpart of the Abrahamic faiths, to investigate whether the Bible may claim women as brokers of revelation. The result is an enriched understanding of divine communication in the Abrahamic scriptures and a commonplace for reasoning about the female voice as speaker in the Word of God.