Travel and pilgrimage have become central research topics in recent years. Some archaeologists and historians have applied globalization theories to ancient intercultural connections. Classicists have rediscovered travel as a literary topic in Greek and Roman writing. Scholars of early Judaism, Christianity, and Islam have been rethinking long-familiar pilgrimage practices in new interdisciplinary contexts. This volume contributes to this flourishing field of study in two ways. First, the focus of its contributions is on experiences of travel. Our main question is: How did travelers in the ancient world experience and make sense of their journeys, real or imaginary, and of the places they visited? Second, by treating Jewish, Christian, and Islamic experiences together, this volume develops a longue durée perspective on the ways in which travel experiences across these three traditions resembled each other. By focusing on "experiences of travel," we hope to foster interaction between the study of ancient travel in the humanities and that of broader human experience in the social sciences.

Travel and pilgrimage have become central research topics in recent years. Some archaeologists and historians have applied globalization theories to ancient intercultural connections. Classicists have rediscovered travel as a literary topic in Greek and Roman writing. Scholars of early Judaism, Christianity, and Islam have been rethinking long-familiar pilgrimage practices in new interdisciplinary contexts. This volume contributes to this flourishing field of study in two ways. First, the focus of its contributions is on experiences of travel. Our main question is: How did travelers in the ancient world experience and make sense of their journeys, real or imaginary, and of the places they visited? Second, by treating Jewish, Christian, and Islamic experiences together, this volume develops a longue durée perspective on the ways in which travel experiences across these three traditions resembled each other. By focusing on "experiences of travel," we hope to foster interaction between the study of ancient travel in the humanities and that of broader human experience in the social sciences.

Strangers in Yemen is a study of travel to Yemen in the nineteenth century by Jews, Christians and Muslims. The travelers include a missionary, artist, scientist, rabbi, merchant, adventurer and soldier. The focus is on the encounter between people of different cultures, and the chapters analyze the travelers’ accounts to elucidate how strangers and locals perceived each other, and how the experiences shaped their perceptions of themselves. Cultural encounter is among the most important challenges of our time, a time of global migration and instant communication. Today, as in the past, history provides a valuable tool for illuminating the human experience, and this scholarly work stimulates us to contemplate the challenge of cultural encounter, for it affects us all.

""A major challenge for people of faith is to resist the growing demonization of Islam, Christianity, and Judaism . . . I want to do something to build bridges between the three religions. I feel called to embody in my own life the healing, the reconciliation, the unity I long for between people of different religions."" Art Gish became involved in the life and worship of all three religions; he considered himself a Christian, a Muslim, and a Jew, and worked at integrating those three perspectives into his life. Acknowledging that Judaism, Islam, and Christianity are all threatened by narrow-minded, violent extremists who put the particular interests of their own people above our common interests, he tells inspiring stories of open-minded Muslims, Jews, and Christians who struggle together for reconciliation and who confront injustices that spawn hostility. Gish looks not only at the disagreements but also at the unity of the three Abrahamic faiths. He writes, ""When people cross boundaries, exciting things happen. Each time in Israel/Palestine that I experience Jews, Muslims, and Christians eating, working, laughing, and crying together, I sense a foretaste of the coming kingdom of God, a demonstration of how things could be, and one day will be."" ""Through stories of human witness in the contexts of suffering, hope, and personal testimony, Gish eloquently calls us to look more deeply into our faith--whether Muslim, Christian, or Jew--as the taproot for interfaith dialogue. Embodying the prophetic gift during his life and in these words published after his untimely death, Gish reminds us that because God can be trusted, we need not fear interfaith relationships."" --Ruthann Knechel Johansen, Bethany Theological Seminary ""Art Gish writes movingly as he draws from his diverse and difficult commitments in the world . . . Gish has seized his moment to be faithful in the world. It is up to us to seize our moment."" --Marc H. Ellis, Baylor University ""Art Gish has written an inspiring book for secular and spiritually motivated people who still question the role religion can play in building a culture of peace in the Middle East and around the world. This book is full of wisdom . . . and it is rich with practical experiences of how religious leaders can act for solidarity and justice."" --Mohammed Abu-Nimer, American University ""This book is full of inspiring stories of reconciliation and compassion that move toward countering religiously motivated violence. But more than that, Gish points us in a direction that is even more radical, one that will require deep collaboration by the peoples of the Abrahamic religions. He calls us to worship the one God through our words and actions."" --Lydia Neufeld Harder, Toronto School of Theology Raised a Christian, Art Gish became more personally involved with Islam and Judaism in his work in Israel/Palestine since 1995, with the Christian Peacemaker Teams. He was active in peace and justice for over fifty years. In 2010, after completing this book, Gish died tragically in a farming accident. He is the author of The New Left and Christian Radicalism (1970), Beyond the Rat Race (1972), Living in Christian Community (1979), Hebron Journal: Stories of Nonviolent Peacemaking (2001), and At-Tuwani Journal: Hope & Nonviolent Action in a Palestinian Village (2008).

The Jewish War describes the history of the First Jewish Revolt against Rome (66-70 CE). This study deals with one of this work's most intriguing features: why and how Flavius Josephus, its author, describes his own actions in the context of this conflict in such detail. Glas traces the thematic and rhetorical aspects of autobiographical discourse in War and uses contextual evidence to situate Josephus’ self-characterisation in a Flavian Roman setting. In doing so, he sheds new light on this Jewish writer’s historiographical methods and his deep knowledge and creative use of Graeco-Roman culture.

Reuniting the Children of Abraham is a powerful, multimedia peace initiative created with Jewish, Christian and Muslim families to combat the fear, bigotry and bullying that fuels violence. The multicultural project described in this book includes inspiring true stories and educational materials that flow from the ancient story of Abraham, a patriarch in all three faiths. Just as Abraham’s own children were reunited, this project is a model for calling these vast families of faith toward building peaceful new relationships. The project was the focus of a CBS network special documentary, which pointed out: “Abraham, of the Old Testament, was the founding patriarch of a new, monotheistic faith, which included Jews and later Christians and Muslims. One of his two sons is historically tied to the founding of Judaism, the other to the founding of Islam.” CBS Executive Producer and Director of that special, John P. Blessington, said, “This project is a powerful experience that gives hope to the idea of these three religions being able to find their common heritage as a reason for mutual religious respect and spiritual healing in the future.” Now, the source materials for this project, which range from shared prayers to true stories of young participants, are appearing in book form so that individual readers and small groups will be inspired to carry this kind of interfaith work into their communities. The texts in the book include educational material developed by scholars at the University of Michigan as well as the Michigan State University School of Journalism. The book also draws on wisdom from the Bible as well as the Quran. Reporting for The Detroit Free Press, David Crumm wrote about the urgency of this program, which has been presented in several formats in communities across the country. David wrote, “Once we rediscover our shared origin story in the ancient family of Abraham—Jews, Christians and Muslims living today must face the powerful truth that God still is calling us to reunite our family.” In Minnesota, Muslim community leader and mother Arshia Khan helped to bring the program to Duluth. Arshia said, “God created us for a purpose. We need to learn to live with each other. We believe in the same God. If our children see us doing the right thing, they learn about love and respect for each other.” The book closes with recommendations for further reading as well as links to additional resources available online.

Provides an extensive yet accessible guide to many ancient texts Includes artwork as well as historical writings to illuminate religious interpreters' genius and impact Explores the historical contexts of the divides between Jews, Christians, and Muslims