and to Mrs. Rozella Switzer, regional director of The National Conference of Christians and Jews, who asked them to serve as a committee for the fund.

Pastor and theologian Dr. Brian Abasciano claims " What Paul says about Jews, Gentiles, and Christians, whether of their place in God ’ s plan, or their election, or their salvation, or how they should think or behave, he says from a corporate perspective which views the group as primary and those he speaks about as embedded in the group.

Supporters of this view believe that “ to a hypothetical outside reader, presents Christianity as enlightened, harmless, even beneficent .” Some believe that through this work, Luke intended to show the Roman Empire that the root of Christianity is within Judaism so that the Christians “ may receive the same freedom to practice their faith that the Roman Empire afforded the Jews .” Those who support the view of Luke ’ s work as political apology generally draw evidence from the facts that Christians are found innocent of committing any political crime ( Acts 25: 25 ; 19: 37 ; 19: 40 ) and that Roman officials ’ views towards Christians are generally positive.

The Adamic language is, according to Jews ( as recorded in the midrashim ), some Christians, and Mormons, the language spoken by Adam ( and possibly Eve ) in the Garden of Eden.

In addition to his office, the archbishop also holds a number of other positions ; for example, he is Joint President of the Council of Christians and Jews in the United Kingdom.

Two separate doors ( one for Jews and one for Christians ) on a house in Lengnau

Of special historical interest is the observation of Abbahu in regard to the benediction " Baruk Shem Kebod Malkuto " ( Blessed be the Name of His glorious Kingdom ) after the " Shema ' Yisrael ," that in Palestine, where the Christians look for points of controversy, the words should be recited aloud ( lest the Jews be accused of tampering with the unity of God proclaimed in the Shema '), whereas in the Babylonian city of Nehardea, where there are no Christians, the words are recited with a low voice ( Pesahim 56a ).

Abd al-Rahman continued to allow Jews and Christians and other monotheistic religions to retain and practice their faiths.

Christians more often converted to Islam than Jews although there were converted Jews among the new followers of Islam.

In 837, he suppressed a revolt of Christians and Jews in Toledo.

Years later in 1890 Edward Granville Browne described how ` Abdu ' l-Bahá was " one more eloquent of speech, more ready of argument, more apt of illustration, more intimately acquainted with the sacred books of the Jews, the Christians, and the Muhammadans ... scarcely be found even amongst the eloquent.

Jews, Protestants, and Catholics all use the Masoretic text as the textual basis for their translations of the protocanonical books ( those which are received by both Jews and all Christians ), with various emendations derived from a multiplicity of other ancient witnesses ( such as the Septuagint, the Vulgate, the Dead Sea Scrolls, etc.

" While Disraeli did not argue that the Jews did the Christians a favour by killing Christ, as he had in Tancred and would in Lord George Bentinck, his speech was badly received by his own party, which along with the Anglican establishment was hostile to the bill.

Bernard Lewis states that the Muslim laity and Islamic authorities have always had great difficulty in accommodating post-Islamic monotheistic religions such as the Bahá ' í Faith, since the followers of such religions cannot be dismissed either as benighted heathens, like the polytheists of Asia and the animists of Africa, nor as outdated precursors, like the Jews and Christians.

Three additional narratives are preserved in the Septuagint and the Theodotion versions, and are considered apocryphal by Protestant Christians and Jews, and deuterocanonical by Catholic and Orthodox Christians.

Unlike many Jews, conservative Christians consider Daniel ’ s visions as prophetic.

A large number of Old Testament passages were regarded as messianic by the Jews, many more than are commonly considered messianic by Christians, and various groups of Jews assigned varying degrees of significance to them.

The use of the definite article before the word " Christ " and its gradual development into a proper name show the Christians identified the bearer with the promised Messiah of the Jews who fulfilled all the Messianic predictions in a fuller and a higher sense than had been given them by the Rabbis.

For concerning these, the Lord put to shame the Sadducees, and said, ' Ye do err, not knowing the Scriptures ' and He reproved the Jews, saying, ' Search the Scriptures, for these are they that testify of ME ".

* Jews and Christians in Search of a Common Religious Basis for Contributing Towards a Better World

In 1993 ( March 1 ) International Council of Christians and Jews ( ICCJ ) published " Jews and Christians in Search of a Common Religious Basis for Contributing Towards a Better World.

* Germans and Jews: The Right, the Left, and the Search for a " Third Force " in Pre-Nazi Germany, 1970.

" In Search Of Sugihara: The Elusive Japanese Diplomat Who Risked His Life To Rescue 10, 000 Jews from the Holocaust ", University of Michigan, ISBN 0-684-83251-8.

* Fatal Embrace: Christians, Jews, and the Search for Peace in the Holy Land.

" Theologian and author Arthur A. Cohen, in The Myth of the Judeo-Christian Tradition, questioned the theological validity of the Judeo-Christian concept and suggested that it was essentially an invention of American politics, while Jacob Neusner, in Jews and Christians: The Myth of a Common Tradition, writes, " The two faiths stand for different people talking about different things to different people.

Jews and Christians: The Myth of a Common Tradition.

In the early centuries of the Common Era, after the Roman defeat of the Bar Kokhba revolt in 135 CE, Jews were banned from Jerusalem.

* Jews Walk, it is believed that a wealthy Jewish resident planted a row of trees to define the boundary of his walk from the Common.

Renowned within Judaism as a sage and scholar, he was the founder of the House of Hillel school for Tannaïm ( Sages of the Mishnah ) and the founder of a dynasty of Sages who stood at the head of the Jews living in the land of Israel until roughly the fifth century of the Common Era.

* Common Israeli attitudes toward migration to Israel and Jews living in the Diaspora may have shifted polarities in terms of Zionism.

Sanders argued that there was a " Common Judaism ", that is, beliefs and practices common to all Jews, regardless of which religious party they belonged to.

Archbishop of Washington, DC, " Unifying Religious Threads that Provide a Common Ground for Peace " 2009 Rabbi Michael Schudrich, Chief Rabbi of Poland, " A Rabbi ’ s Reflection on the Teachings of John Paul II " 2010 Mona Siddiqui, Prominent Islamic Scholar and Professor of Islamic Studies and Public Understanding at the University of Glasgow, " Islamic Perspectives on Judaism and Christianity " 2011 Professor David F. Ford, a world's renowned Anglican theologian, the Regius Professor of Divinity at the University of Cambridge, England, and director of the Cambridge Inter-Faith Programme, " Jews, Christians and Muslims Meet around their Scriptures: An Inter-faith Practice for the Twenty-first Century " 2012 His Eminence Cardinal Kurt Koch, President of the Pontifical Council for Promoting Christian Unity and the Commission of the Holy See for Religious Relations with the Jews " Building on Nostra Aetate: 50 Years of Christian-Jewish Dialogue "

* Michael Broyde, " Jews, Public Policy and Civil Rights: A Religious Jewish Perspective " at jlaw. com

In 1999, in an attempt to address some of this controversy, the International Catholic-Jewish Historical Commission ( Historical Commission ), a group of three Catholic and three Jewish scholars was appointed, respectively, by the Holy See's Commission for Religious Relations with the Jews ( Holy See's Commission ) and the International Jewish Committee for Interreligious Consultations ( IJCIC ), to whom a preliminary report was issued in October 2000.

The Religious Enlightenment: Protestants, Jews, and Catholics from London to Vienna ( 2008 )

Religious Zionists, mainly from the National Religious Party and publicly involved Haredi Jews are trying to bridge the gaps between secular Jews and Haredi Jews.

Between Haredi Judaism and National Religious or Religious Zionist Judaism, there is also a category of Orthodox Jews known as ' Hardalim ', who combine Religious Zionism with a stricter adherence to Halacha.

As part of its Religious Studies Unit PASSIA also holds regular meetings with religious leaders ( mainly local Muslim and Chris ­ tian dignitaries, but also involving Jews and foreign scholars ) in an effort to foster schol ­ arly under ­ standing.

* Gurock, Jeffrey S. " From Fluidity to Rigidity: The Religious Worlds of Conservative and Orthodox Jews in Twentieth Century America ," David W. Belin Lecture in American Jewish Affairs, University of Michigan, 2000.

Rabbinical consensus in the post-1967 period in the Religious Zionist stream of Orthodox Judaism held that it is forbidden for Jews to enter any part of the Temple Mount, and in January 2005 a declaration was signed confirming the 1967 decision.

; May 2007: Right-wing Jews ascend the Mount: A group of right-wing Religious Zionist rabbis entered the Temple Mount.

An editorial in the newspaper Haaretz accused the rabbis of ' knowingly and irresponsibly bringing a burning torch closer to the most flammable hill in the Middle East ,' and noted that rabbinical consensus in both the Haredi and the Religious Zionist worlds forbids Jews from entering the Temple Mount.

According to an article on Jews for Jesus by B. Robinson of Ontario Consultants on Religious Tolerance,

* Baron, Salo W. " A Social and Religious History of the Jews " Vol 2.

Religious Jews have Minhagim, customs, in addition to Halakha, or religious law, and different interpretations of law.

He was made a member of the Vatican's Secretariat for Promoting Christian Unity and served from 1976 to 1981 as a consultor to its Commission for Religious Relations with the Jews.

Kook tried to build and maintain channels of communication and political alliances between the various Jewish sectors, including the secular Jewish Zionist leadership, the Religious Zionists, and more traditional non-Zionist Orthodox Jews.

Examples are Religious Naturalism, Scientific Pantheism, Religious Humanism and some liberal Unitarians, Quakers, Rastafarians and Jews.