FROM THE LORD TO MAN: A COMPARISON OF THE JUDAIC, CHRISTIAN, AND ISLAMIC
PROPHETS AND PROPHECIES
A prophet, as defined by the
American Heritage Dictionary of the English Language, is someone who speaks by
divine inspiration or as an interpreter through whom a divine force expresses
his/her will. A prophecy, however, termed as the inspired words of a prophet,
usually interpreted, as a declaration of divine will. (American Heritage
Dictionary of the English Language 1049)
"The interpretation of prophecy
is notoriously difficult, and on no subject do the opinions of the learned
differ more widely. This is not to be wondered at, for, according to the
revealed writings themselves, many of the prophecies were given in such a form
that they could not be fully understood until the fulfillment came, and even
then, only by those who were pure in hart and free from prejudice." (Esslemont
211)
Despite the fact that most religions have borrowed from religions
past, and carry the same principles and morals, depictions of the prophets and
descriptions of the prophecies all differ in some way, shape or form. In order
to receive a full understanding of the connections from one religion to the
next, proper comparisons are recommended. In lieu of this concept, this paper's
purpose is to provide a proper comparison between the Prophets and prophecies of
Judaism, Christianity, and Islam. In Judaism, the religion of the Jewish
people, there were spokesmen who denounced any insincere practice of Hebrew
ritual in keeping with understanding or spiritual awareness of the religion for
all practitioners. Such men were known as The Prophets. The Judaic prophet was a
man who believed himself to be specifically sumhe connections from one religion
to the next, proper comparisons are recommended. In lieu of this concept, this
paper's purpose is to provide a proper comparison between the Prophets and
prophecies of Judaism, Christianity, and Islam. In Judaism, the religion of
the Jewish people, there were spokesmen who denounced any insincere practice of
Hebrew ritual in keeping with understanding or spiritual awareness of the
religion for all practitioners. Such men were known as The Prophets. The Judaic
prophet was a man who believed himself to be specifically summoned by God to
preach his message. The origin of such an experience is still unknown, according
to World Religions: From Ancient History to the Present, though it is evident to
have been an experience both "irresistible and transforming." (World Religions:
From Ancient History to the Present 387)
"The early books of the
Prophets record the history of Israel and Judah, forever bound up with the words
and deeds of such great prophets as Deborah, Samuel, Elijah, and Elisha. Later
books are often a detailed record of particular prophecies." (Breuilly 28)
"The beginnings of Hebrew prophecy can be traced to the early days of
the monarchy. 1 Sam. 9 f. already attests the existence of two types of
prophets, the Seer …like Samuel who was able to show Saul the whereabouts of his
lost asses, and the ecstatic, associated with the local shrine, who under the
stimulus of music and dancing fell into a frenzy and uttered words not his own,
help to be Jehovah's (1 Sam. 10. 10 f., 19.23 f.)." (The Oxford Dictionary of
the Christian Church 1132)
Gradually, such ecstatic features became less
important, as the conscious delivery of the Divine message became the dominating
characteristic of prophecy. Thus, the word came to the prophets even as early as
the age of Elijah. Also, symbolic action had been utilized with the importance
of the word. Much like sympathetic magick, these actions were believed not only
to have been foresight of the future, but also to have influenced the future.
(The Oxford Dicitonary of the Christian Church 1132) In references such as 1
Cor. 12.28 and Eph 4.11 lie indications of the existence of a separate group of
ministers in the primitive Church, who often are referred to as 'prophets'.
Also, it is important to note that the term 'prophet' may be applied to an
elder, a deacon, and even a common menber of the Church [male or female]. If the
Didache could be accepted as an authentic historical document, clear evidence of
the prophets in a group of primitive ministry should lie herein. (The Oxford
Dictionary of the Christian Church 1133)
"From the earliest times
Christians have believed that alrady before the Incarnation God the Hold Ghost
'spake from the prophets'. Such prophetic inspiration was found esp. in the
supernatural knowledge by which holy men were enabled to foresee and foretell,
in part, the revelations which as to be given in Christ." (The Oxford Dictionary
of the Christian Church 1132)
It had been regognized that 'prophets'
were in fact inspired deliverers of God's message to the prophet's
contemporaries as well as about the future. Throughout both Patristic and
Medieval Eras, those who sought to expound the Christian doctrine, both orthodox
and heretical, made the automatic assumption that inspiration of the Scriptures
ensured prophetic foresight of Christian revelations, especially in details so
OT texts could be utilized as valid arguments especially for specific
Christological teaching. Modern Christian expositors of the OT occasionally
stress that the prophets were first and foremost "forth-tellers" of God's will
to their own contermporaries, rather than the "fore-seers" of the future. (The
Oxford Dictionary of the Christian Church 1132-33)
"Most Christians
accept these interpresations of Messianic prophecies as applied to Christ; but
with regard to similar prophecies about the latter-day Messiah, many of them
take up the same attitude as the Jews, expecting a miraculous display on the
material plane which will fulfill the very letter of the prophecies." (Esslemont
216)
Islam, a religious movement born in the interior of Arabia, began
by Mohammed, a prophet.
"While sharing a belief in revelation and
prophecy, Islam's doctrine of prophecy is broader than that of Judaism and
Christianity. In addition to prophets, there are messengers from God. Both are
divinely inspired, sinless recipients of God's revelation. However, messengers
are given a message for the community in book form and, unlike prophets , are
assured success from God. While all messengers are prophets, all prophets are
not messengers." (Esposito 21-22)
The Koran places Mohammed directly in
the tradition of prophets such as Moses, Abraham, Joseph, David, and Jesus.
Mohammed's function was not to create a new religion rather to renew and restore
the guidance bestowed upon those who came before him. As the 'Seal of the
Prophets' he was chosen, rather, as the end confirmation of the great chain of
divine messengers. In previous aeons, God had found it necessary to renew
guidance for all wandering souls so to speak, but this final time, the integrity
of the revelation would be preserved. (World Religions: From Ancient History to
the Present 470-1)
Revelations have come to Muslims in less exclusive
forms than Jews or Christians. Foundations of Muslims are inherently the
intolerance of injustices no matter the source. The Koran expreses each new
prophet as confirming and continuing insights from their predecessors, rather
than condemning other religious traditions as false ones. (Armstrong 152)
"Belief in prophecy is one of the very fundamentals of the Islamic
religious system. Muslims believe there has never been a people with out a
prophet who spoke to them in their own language, and some authorities maintain
that as many as 240,000 prophets have graced the course of history. The
revelations to Mohammed repeat stories of previous prophets, some of whom are
well known and occur in the Bible and others not so familiar. Among the biblical
figures mentioned are Moses, Abraham, Joseph, David, and Jesus." (World
Religions: From Ancient History to the Present 470)
Islam's doctrine of
revelation contrasts with that of the biblical criticism of today. Both the form
and content, as well as the message and actual worlds are attributed to an
external source, God. Here, Mohammed is merely an intermediary. (Esposito 22)
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