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1
Hartston, Barnet P. „Judaism on trial : antisemitism in the German courtroom (1870-1895) /“. Diss., Connect to a 24 p. preview or request complete full text in PDF format. Access restricted to UC campuses, 1999. http://wwwlib.umi.com/cr/ucsd/fullcit?p9936871.
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2
Ginther, Mike. „Anti-Semitism anguish in perpetuity for the Jewish soul /“. Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p047-0058.
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3
Greene-McCreight, Kathryn E. „A proposal of a Pauline paradigm for the relation of the church to the synagogue“. Theological Research Exchange Network (TREN), 1989. http://www.tren.com.
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4
Shepardson, Christine. „Anti-Judaism and Christian orthodoxy : Ephrem's hymns in fourth-century Syria /“. Washington, D.C : The Catholic Univ. of America Press, 2008. http://opac.nebis.ch/cgi-bin/showAbstract.pl?u20=9780813215365.
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5
Levy-Mimran, Sarah-Anna. „La communauté juive a Londres au XVIIIe siècle“. Thesis, Paris 3, 2010. http://www.theses.fr/2010PA030016.
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Dans un contexte largement plus inclusif qu’oppressif, la communauté juive nouvellement réadmise depuis 1656 s’installe, se forme et se construit tout au long du XVIIIè siècle à Londres : au groupe de Crypto-Juifs fragilisé par les persécutions de l’Inquisition et qui trouve là la promesse d’un nouveau départ et de nouvelles espérances, se joint un flot d’immigrants d’Europe de l’Est, qui ne cesse d’enfler. Avec quelques marchands et financiers prospères, et une grande majorité de familles vivant plus difficilement de l’artisanat, du colportage, de l’usure ou de la charité, les deux congrégations fondent leurs institutions religieuses, éducatives, caritatives, voire politiques, et tâchent de s’intégrer dans une société aux valeurs de laquelle elles s’avèrent particulirement perméables. La question du maintien de l’identité juive se pose dès lors avec force, soulevant les problèmes d’acculturation et d’assimilation, voire de conversionIn a largely more inclusive than oppressive environment, the newly reaccepted Jewish community sets up and builds up in London, during the course of the eighteenth century: a stream of eastern-Europe immigrants which never stops swelling, adds up to the small group of Crypto-Jews, weakened by the persecutions of the Inquisition, which finds here the promise of a fresh start, and new hopes. With a few prosperous mer-chants and financiers and a vast majority of modest individuals, earning a small living as craftsmen, pedlars, usurers or depending on charity, the two congregations found their religious, educational, charitable, and even political institutions, and try to inte-grate in a society to the values of which they prove to be particularly permeable. The question of the preservation of the Jewish identity arises, bringing up the problems of acculturation, assimilation and conversion
6
Peterson, Galen. „Communicating the Gospel in light of the Holocaust“. Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
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7
Roos, Gilbert. „Relations entre le gouvernement royal et les Juifs du Nord-Est de la France au XVIIe siècle /“. Paris : H. Champion, 2000. http://catalogue.bnf.fr/ark:/12148/cb371208949.
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8
Abitbol, Sarah. „Ce que l'antisémitisme enseigne à la psychanalyse : une puissance sombre au commande“. Thesis, Sorbonne Paris Cité, 2018. http://www.theses.fr/2018USPCC115/document.
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Dans cette thèse, nous traitons de l’antisémitisme comme un symptôme à déchiffrer à partir des enseignements de Freud et Lacan. Il ne s’agit donc pas de psychanalyse appliquée à l’antisémitisme mais de cerner ce qu’enseigne l’antisémitisme à la psychanalyse. Deux questions nous orientent : Pourquoi le Juif est-il la cible d’une haine séculaire ? Comment se met-elle en place ? Autrement dit, quels sont les mécanismes psychiques à l’œuvre dans la haine. Ce que signifie être Juif devient alors essentiel pour notre recherche. Pour Freud, ne renoncer à rien et suppléer à ce qui a été perdu, est l’essence du Juif. Et c’est cette ténacité qui lui attire une haine éternelle. Pour Lacan, le sujet Juif, c’est celui qui sait lire dans l’intervalle, et celui qui par l’acte de la circoncision, noue les trois registres du symbolique, de l’imaginaire et du réel et représente l’objet a en tant que reste ; ce qui a pour effet de diviser le champ de l’Autre. Et c’est cela qui lui attire cette haine éternelle. Il n’y a pas de haine sans le surmoi. Chez Freud la haine à l’égard de l’Autre se retourne sur soi. Chez Lacan, le surmoi est sacrifice aux Dieux obscurs qui conduit à l’anéantissement du prochain et de soi-même. Avec Lacan, nous voyons aussi que l’universel, le tout, produit la ségrégation qui est rejet de l’Autre. Il y a là une équivalence signifiante entre le Juif et la femme situés à la fois dans le tout et en dehors, donc pas tout dedans. Nous appréhendons, prenant appui sur le discours du maître forgé par Lacan, comment l’antisémitisme traverse le discours contemporain, comment il se glisse dans la langue. Nous laissons une voix logique, Jean-Claude Milner, une voix philosophique, Bernard-Henri Levy, une voix psychanalytique, Gérard Wajcman, déplier ce que signifie être Juif et démontrer comment l’être Juif est le symptôme du manque à être de celui qui haitIn this thesis, we aim to present antisemitism as a symptom that can be deciphered using the writings of Freud and Lacan. Its intention is not to apply psychoanalysis to antisemitism, but rather to identify what psychoanalysis has to learn from antisemitism. Two main questions serve to orient this discussion: Why did Jews become an object of a secular hatred? And what are the psychic mechanisms that are at the origin of this kind of hatred? In order to address these questions, it is essential initially to define the significance of being Jewish. According to Freud, the essence of the Jew is to concede nothing, and to compensate for what has been lost. It is this tenacity that provokes an eternal hatred. For Lacan, the Jew is the one who knows how ‘to read between the lines’, and also the one who, through the act of circumcision, represents the Objet a as a remnant (according to Lacan’s Register theory) and binds together the three registers: the symbolic, the imaginary, and the real. Thereby, the Jew produces a division in the field of the Other – and it is this that attracts eternal hatred. There is no hatred without the existence of a superego, and Freud demonstrates how hatred towards the Other redounds upon the self. Lacan, argues that the superego is a form of sacrifice to obscure Gods that results in annihilation of the Other and the self. Lacan also shows that the Universal, the all, causes segregation and rejection of the Other. There is a significant equivalence between Jews and women as they are at one and the same time part of the ‘all’ and outside it; they are therefore not all inside. In the present work, we try to grasp, by employing the Discourse of the Master as developed by Lacan, how antisemitism is assimilated into contemporary discourse and insinuates itself into language. We call upon the logical voice of Jean-Claude Milner, the philosophical voice of Bernard-Henri Levy and the psychoanalytical voice of Gérard Wajcman, to unfold the significance of being a Jew, and to demonstrate how the Jew is the symptom of a lack-of-being of the one who hates
9
Hall, Sidney G. „Preaching Paul after Auschwitz a Christian liberation theology of the Jewish people /“. Theological Research Exchange Network (TREN), 1988. http://www.tren.com/search.cfm?p100-0086.
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10
Pyle, Rhonda. „Bad Blood: Impurity and Danger in the Early Modern Spanish Mentality“. Thesis, University of North Texas, 2010. https://digital.library.unt.edu/ark:/67531/metadc30504/.
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The current work is an intellectual history of how blood permeated early modern Spaniards' conceptions of morality and purity. This paper examines Spanish intellectuals' references to blood in their medical, theological, demonological, and historical works. Through these excerpts, this thesis demonstrates how this language of blood played a role in buttressing the church's conception of good morals. This, in turn, will show that blood was used as a way to persecute Jews and Muslims, and ultimately define the early modern Spanish identity.
11
Vargas, Miguel M. „Causes of the Jewish Diaspora Revolt in Alexandria: Regional Uprisings from the Margins of Greco-Roman Society“. Thesis, University of North Texas, 2005. https://digital.library.unt.edu/ark:/67531/metadc849731/.
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This thesis examines the progression from relatively peaceful relations between Alexandrians and Jews under the Ptolemies to the Diaspora Revolt under the Romans. A close analysis of the literature evidences that the transition from Ptolemaic to Roman Alexandria had critical effects on Jewish status in the Diaspora. One of the most far reaching consequences of the shift from the Ptolemies to Romans was forcing the Alexandrians to participate in the struggle for imperial patronage. Alexandrian involvement introduced a new element to the ongoing conflict among Egypt’s Jews and native Egyptians. The Alexandrian citizens consciously cut back privileges the Jews previously enjoyed under the Ptolemies and sought to block the Jews from advancing within the Roman system. Soon the Jews were confronted with rhetoric slandering their civility and culture. Faced with a choice, many Jews forsook Judaism and their traditions for more upwardly mobile life. After the outbreak of the First Jewish War Jewish life took a turn for the worse. Many Jews found themselves in a system that classified them according to their heritage and ancestry, limiting advancement even for apostates. With the resulting Jewish tax (fiscus Judaicus) Jews were becoming more economically and socially marginalized.
The Alexandrian Jews were a literate society in their own right, and sought to reverse their diminishing prestige with a rhetoric of their own. This thesis analyzes Jewish writings and pagan writings about the Jews, which evidences their changing socio-political position in Greco-Roman society. Increasingly the Jews wrote with an urgent rhetoric in attempts to persuade their fellow Jews to remain loyal to Judaism and to seek their rights within the construct of the Roman system. Meanwhile, tensions between their community and the Alexandrian community grew. In less than 100 years, from 30 CE to 117 CE, the Alexandrians attacked the Jewish community on at least three occasions. Despite the advice of the most Hellenized elites, the Jews did not sit idly by, but instead sought to disrupt Alexandrian meetings, anti-Jewish theater productions, and appealed to Rome. In the year 115 CE, tensions reached a high. Facing three years of violent attacks against their community, Alexandrian Jews responded to Jewish uprisings in Cyrene and Egypt with an uprising of their own. Really a series of revolts, historians have termed these events simply “the Diaspora Revolt.”
12
Vargas, Miguel M. „Causes of the Jewish Diaspora Revolt in Alexandria: Regional Uprisings from the Margins of Greco-Roman Society, 115-117 CE“. Thesis, University of North Texas, 2016. https://digital.library.unt.edu/ark:/67531/metadc849731/.
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This thesis examines the progression from relatively peaceful relations between Alexandrians and Jews under the Ptolemies to the Diaspora Revolt under the Romans. A close analysis of the literature evidences that the transition from Ptolemaic to Roman Alexandria had critical effects on Jewish status in the Diaspora. One of the most far reaching consequences of the shift from the Ptolemies to Romans was forcing the Alexandrians to participate in the struggle for imperial patronage. Alexandrian involvement introduced a new element to the ongoing conflict among Egypt’s Jews and native Egyptians. The Alexandrian citizens consciously cut back privileges the Jews previously enjoyed under the Ptolemies and sought to block the Jews from advancing within the Roman system. Soon the Jews were confronted with rhetoric slandering their civility and culture. Faced with a choice, many Jews forsook Judaism and their traditions for more upwardly mobile life. After the outbreak of the First Jewish War Jewish life took a turn for the worse. Many Jews found themselves in a system that classified them according to their heritage and ancestry, limiting advancement even for apostates. With the resulting Jewish tax (fiscus Judaicus) Jews were becoming more economically and socially marginalized.
The Alexandrian Jews were a literate society in their own right, and sought to reverse their diminishing prestige with a rhetoric of their own. This thesis analyzes Jewish writings and pagan writings about the Jews, which evidences their changing socio-political position in Greco-Roman society. Increasingly the Jews wrote with an urgent rhetoric in attempts to persuade their fellow Jews to remain loyal to Judaism and to seek their rights within the construct of the Roman system. Meanwhile, tensions between their community and the Alexandrian community grew. In less than 100 years, from 30 CE to 117 CE, the Alexandrians attacked the Jewish community on at least three occasions. Despite the advice of the most Hellenized elites, the Jews did not sit idly by, but instead sought to disrupt Alexandrian meetings, anti-Jewish theater productions, and appealed to Rome. In the year 115 CE, tensions reached a high. Facing three years of violent attacks against their community, Alexandrian Jews responded to Jewish uprisings in Cyrene and Egypt with an uprising of their own. Really a series of revolts, historians have termed these events simply “the Diaspora Revolt.”
13
Van, Zyl Minette. „Joodse aansprake op die land Israel - teologies oorweeg“. Diss., Pretoria : [s.n.], 2009. http://upetd.up.ac.za/thesis/available/etd-06182009-130057.
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14
Fabre, Mélanie. „La craie, la plume et la tribune : trajectoires d'intellectuelles engagées pour l'école laïque (France, années 1880-1914)“. Electronic Thesis or Diss., Paris, EHESS, 2021. http://www.theses.fr/2021EHES0106.
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Thèse dirigée par Vincent Duclert et Rebecca Rogers. Située au carrefour de l’histoire des intellectuels, de l’histoire de l’éducation et de l’histoire des femmes et du genre, cette thèse étudie la trajectoire d’une dizaine de femmes engagées dans la construction de l’école laïque sous la Troisième République, entre la période des lois scolaires et la Grande Guerre. Le but est d’analyser leur construction en tant qu’intellectuelles, tout d’abord en étudiant la manière dont elles accèdent à la culture savante, ensuite en analysant la façon dont elles mobilisent leur capital scolaire et leur expérience professionnelle dans l’instruction pour exprimer publiquement un point de vue critique. Il s’agit ainsi d’analyser leur contribution aux débats qui secouent la Troisième République, dans un contexte où l’instruction laïque cristallise les controverses. L’école laïque apparaît à leurs yeux comme la quintessence de la culture républicaine et la clé de voûte de la société démocratique à construire. La trajectoire personnelle et les engagements de ces femmes seront analysés à l’aune de la crise dreyfusarde, qui constitue une injonction à l’action et une période de refondation de la culture républicaine dans un contexte de « Guerre des deux France » marqué par la rivalité entre école laïque et école catholique. Leur parcours sera aussi étudié au prisme de la poussée féministe qui marque le passage du xixᵉ au xxᵉ siècle en questionnant l’institution scolaire. Ce travail s’intéresse à quelques personnalités, jusqu’alors méconnues de l’historiographie, qui évoluent dans le monde de l’instruction, qui s’engagent au quotidien dans leur profession, mais qui posent souvent la craie pour tremper leur plume dans l’encre de la polémique, sans hésiter parfois, n’en déplaisent aux détracteurs des « femmes savantes », à monter à la tribuneWork under the supervision of Vincent Duclert and Rebecca Rogers. This work is at the crossroads between intellectual history, history of education and women’s and gender history. Its goal is to analyse the course of life of around ten female public intellectuals as well as their commitment on behalf of secular [laïque] instruction. This work studies the period between the enactment of the school laws [lois scolaires] in the 1880s and the First World War, when the debates around secular school reach their peak in France. The goal is to analyse how several women become considered as public intellectuals. To do so, it is required to analyse how they get access to learned culture and to study the way they use their educational capital and their professional experience in the field of instruction to express a personal critical opinion in the public sphere. This study will analyse their contribution to the debates when secular instruction is a very controversial matter in a context of competition between secular school and Catholic school. The Dreyfus Affair plays a role in the commitments of these female public intellectuals because it questions the purposes of secular instruction and popular education and contributes to the rebuilding of the republican political culture. In the same way, the feminist thrust which appears at the end of the xixth and the beginning of the xxth century encourages these female intellectuals to question the scholastic institution. This work follows in the footsteps of several women, who were left in the shadow by historians, but who committed themselves in their job as teachers, as well as by taking up a pen to express their viewpoints on controversial matters and, sometimes, by coming to the tribune
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Kim, Lloyd. „Anti-Semitism, anti-Judaism, and/or supersessionism in Hebrews? : a socio-rhetorical approach to the polemical passages in Hebrews /“. 2005. http://wwwlib.umi.com/dissertations/fullcit/3187913.
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16
McClenagan, Elizabeth. „Creating a “National” Church: The De-Judaization of Protestantism and the Holocaust“. Thesis, 2021. http://hdl.handle.net/1828/13290.
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While the majority of German Protestant churches were silent in response to the persecution of the Jews in Nazi Germany, the Deutsche Christen or German Christian movement enthusiastically supported the Nazi regime’s goals and was actively involved in efforts to extract “Jewish” elements from Protestantism in an effort to create a “pure” German religion. Many scholars view the radical form of Protestantism expressed by this group as a by-product of Nazism. However, I argue that ideas promoting the de-Judaization of Protestantism were already existent within Protestant theology and that Hitler’s rise to power merely provided the opportunity for these ideas to come to fruition. I examine this topic by analyzing nationalistic and anti-Jewish ideas in German Protestant theological texts during the early twentieth century, focusing on how these ideas informed the later de-Judaization of certain churches between 1932 and 1945 under the German Christian movement, which included actions like eliminating the Old Testament from the Protestant Bible and refusing to recognize Jewish conversion to Christianity. I approach this topic by situating my analysis of several key Protestant theological texts within broader scholarly discussions about the position of the churches towards the Jews in Weimar and Nazi Germany.Graduate
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Kerekes, Janet Elizabeth. „Masked ball at the White Cross Cafe : the failure of Jewish assimilation in post-emancipation Hungary“. 2004. http://link.library.utoronto.ca/eir/EIRdetail.cfm?Resources__ID=80102&T=F.
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18
Oster, Sharon Beth. „The ethics of evaluation : the immigrant, the cosmopolitan, and the "Jew" in American literary realism, 1880-1925 /“. 2003. http://wwwlib.umi.com/dissertations/fullcit/3121176.
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19
Dufour, Frédérick-Guillaume. „The modern era and the transformation of the anti-Judaism /“. 2005. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:NR19779.
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Thesis (Ph.D.)--York University, 2005. Graduate Programme in Political Science.Typescript. Includes bibliographical references (leaves 449-472). Also available on the Internet. MODE OF ACCESS via web browser by entering the following URL: http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:NR19779
20
Šanca, Filip. „Židé v Habrech“. Master's thesis, 2012. http://www.nusl.cz/ntk/nusl-306886.
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The Habry Jewish community is not insignificant, but it draws attention to its hidden importance both in terms of the year of the first appearance of Jews (i.e. 1341) and the people who appeared there. Dr. A. Stránský was born there, the commercial council of August G. Stránský's government came from there; not far from Habry, there was the last Yeshiva in traditional schooling in the Czech Lands, the place where the Habry Jews would go to be educated, and where the later Chief Rabbi R. Feder taught Habry's Jewish children. From the population list we can gather that the community there was not always large. From information on which this study is based, and which relates mostly to the period of the 19th and 20th centuries, that is, the time when Jews enjoyed more freedom in their activities and lives, it is apparent that the elevation of Habry was connected with the Jews who lived there. We should remember a doctor's free medical treatment for poor Jews, the founding of the Werfel and Böhm factory, which provided employment for up to 100 people, help to Jewish businessmen in issuing food stamps when poverty was at large, or the establishment of bus transport until Habry's elevation to the status of a town, and many other matters connected with the lives of the Jews. The Habry Jews were an...
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KUDRLIČKOVÁ, Zlata. „Die Jüdische Gemeinde Wiens, ihre Entwicklung von 1945 bis heute“. Master's thesis, 2014. http://www.nusl.cz/ntk/nusl-173119.
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This thesis deal with the life of Jewish Community in Vienna after Second World War to the present days. This work describes most important aspects of daily and cultural Jewish life in Vienna these days. As an introduction to the topic is described the relevant political history of Austria for example Borodajkewycz affair or Causa Waldheim. Included is also the theme of overcoming the past in Austria and the theme of anti - Semitism in this country. In the first part of this work is given a historical overview of the development of the Jewish community in Vienna after the Second World War to present days. The second part of the work deal with the main Jewish institutions, organizations and associations in present Vienna. The theme of Jewish cultural life and leisure time activities are also included. A part of this thesis is also a brief summary about the possibilities of using this theme in education at Czechs schools.
22
MAGYAROVÁ, Aneta. „Téma holocaustu v literatuře pro děti a mládež“. Master's thesis, 2017. http://www.nusl.cz/ntk/nusl-363628.
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Topic of this diploma Thesis is holocaust in literature aimed at children and youngsters in the time period from the second World War until recent time. The development of the above-mentioned literature is going to be explored, however the main emphasis is going to be put on different authors and analysis of their works. This analysis is going to be based on the comparison of different elements of literature in these works. The concluding part is going to be focused on the presence of šoa topic in workbooks at the second grade of elementary schools.
23
Gillingham, Michele Lynn. „Israel's non-entry into Messianic salvation : reflections on the meaning of Romans 9-11 in the light of anti-Judaism /“. 2001.
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24
Moore, David Normant. „How the process of doctrinal standardization during the later Roman Empire relates to Christian triumphalism“. Thesis, 2014. http://hdl.handle.net/10500/14076.
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My thesis examines relations among practitioners of various religions, especially Christians and Jews, during the era when Jesus’ project went from being a Galilean sect, to a persecuted minority, to religio licita status, and eventually to imperial favor, all happening between the first century resurrection of Jesus and the fourth century rise of Constantine.
There is an abiding image of the Church in wider public consciousness that it is unwittingly and in some cases antagonistically exclusionist. This is not a late-developing image. I trace it to the period that the church developed into a formal organization with the establishment of canons and creeds defined by Church councils. This notion is so pervasive that an historical retrospective of Christianity of any period, from the sect that became a movement, to the Reformation, to the present day’s multiple Christian iterations, is framed by the late Patristic era. The conflicts and solutions reached in that period provided enduring definition to the Church while silencing dissent. I refer here to such actions as the destruction of books and letters and the banishment of bishops.
Before there emerged the urgent perceived need for doctrinal uniformity, the presence of Christianity provided a resilient non-militant opponent to and an increasing intellectual critique of all religious traditions, including that of the official gods that were seen to hold the empire together. When glaringly manifest cleavages in the empire persisted, the Emperor Constantine sought to use the church to help bring political unity. He called for church councils, starting with Nicaea in 325 CE that took no account for churches outside the Roman Empire, and many within, even though councils were called “Ecumenical.”
The presumption that the church was fully representative without asking for permission from a broader field of constituents is just that: a presumption.
This thesis studies the ancient world of Christianity’s growth to explore whether, in that age of new and untested toleration, there was a more advisable way of responding to the invitation to the political table. The answer to this can help us formulate, and perhaps revise, some of our conduct today, especially for Christians who obtain a voice in powerful places.Christian Spirituality, Church History & Missiology
D. Th. (Church History)