Relevant bibliographies by topics / Christianity Judaism

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Christianity Judaism'

Author: Grafiati
Published: 4 June 2021
Last updated: 14 February 2022

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Journal articles on the topic "Christianity Judaism"

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Silva, Valmor Da, and Severino Celestino da Silva. "The Messiah in Judaism and Christianity." Caminhos 15, no. 2 (December 19, 2017): 249. http://dx.doi.org/10.18224/cam.v15i2.6035.

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Abstract: the article presents the different conceptions of Messiah in Judaism and in Christianity. Although present in other cultures and religions, the concept of messianism is defined in the Jewish religion, influenced mainly by contexts of crisis. Even if it is a fundamental concept, it is not always convergent. In the Hebrew Bible several messianisms were developed, with proposals of Messiah king, priest and prophet. The figure of David was fundamental in defining various types of messianism, but it was in the post-exile period or in the second temple that messianic ideas developed. At the beginning of the Christian era, the effervescence of messianic proposals sharpened popular expectations. Candidates for messiahs referred to the models of tradition, especially Moses as liberator, Aaron as priest, David as king and Judas Maccabee as military and politician. Christianity resumes texts and ideas about the Messiah, but changes the interpretation, concentrating it on the person of Jesus of Nazareth, called the Christ, the Anointed or the Messiah. Although Jesus embodies various traits of Jewish messianism, he privileges the image of the poor, servant, suffering, peacemaker, merciful and supportive Messiah in the struggle for justice. Despite the different understandings, Messianism must be a cause of common effort between Jews and Christians for peace and justice in the world. O Messias no Judaísmo e no Cristianismo Resumo: o artigo apresenta diferentes concepções de Messias no Judaísmo e no Cristianismo. Embora presente em outras culturas e religiões, o conceito de messianismo se define na religião judaica, influenciado sobretudo pelos contextos de crise. Mesmo se tratando de um conceito fundamental, ele nem sempre é convergente. Na Bíblia Hebraica, se desenvolveram vários messianismos, com propostas de Messias rei, sacerdote e profeta. A figura de Davi foi fundamental para definir diversos tipos de messianismo, mas foi no período do pós-exílio ou do segundo templo que as ideias messiânicas se desenvolveram. No início da era cristã, a efervescência de propostas messiânicas aguçava as expectativas populares. Candidatos a messias traziam como referência os modelos da tradição, principalmente Moisés como libertador, Aarão como sacerdote, Davi como rei e Judas Macabeu como político e militar. O Cristianismo retoma textos e ideias sobre o Messias, mas muda a interpretação, concentrando-a na pessoa de Jesus de Nazaré, chamado o Cristo, o Ungido ou o Messias. Embora Jesus encarne traços diversos do messianismo judaico, ele privilegia a imagem do Messias pobre, servo, sofredor, pacificador, misericordioso e solidário na luta pela justiça. Apesar das diferentes compreensões, o messianismo deve ser motivo de esforço comum entre judeus e cristãos, em vista da paz e da justiça no mundo.
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ARION, Alexandru-Corneliu. "MYSTICAL UNION IN JUDAISM, CHRISTIANITY AND ISLAM." International Journal of Theology, Philosophy and Science 3, no. 4 (May 25, 2019): 93–112. http://dx.doi.org/10.26520/ijtps.2019.3.4.93-112.

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Cohen, Norman J. "Judaism and Christianity." Thought 67, no. 4 (1992): 409–19. http://dx.doi.org/10.5840/thought19926746.

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Kuczyński, Janusz. "Judaism — Christianity — Marxism." Dialectics and Humanism 16, no. 1 (1989): 5–11. http://dx.doi.org/10.5840/dialecticshumanism198916121.

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van Winden, J. C. M., Harold W. Attridge, and Gohei Hata. "Eusebius, Christianity and Judaism." Vigiliae Christianae 47, no. 1 (March 1993): 93. http://dx.doi.org/10.2307/1584348.

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Paul, G. M., Louis H. Feldman, and Gohei Hata. "Josephus, Judaism, and Christianity." Phoenix 44, no. 1 (1990): 95. http://dx.doi.org/10.2307/1088571.

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Vermes, Geza. "Josephus, Judaism, and Christianity." Journal of Jewish Studies 41, no. 1 (April 1, 1990): 130–31. http://dx.doi.org/10.18647/1525/jjs-1990.

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Goodblatt, David, Louis H. Feldman, and Gohei Hata. "Josephus, Judaism, and Christianity." Journal of the American Oriental Society 109, no. 4 (October 1989): 677. http://dx.doi.org/10.2307/604105.

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Magid, Shaul. "Loving Judaism through Christianity." Common Knowledge 26, no. 1 (January 1, 2020): 88–124. http://dx.doi.org/10.1215/0961754x-7899599.

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This contribution to the Common Knowledge symposium on xenophilia examines the life choices of two Jews who loved Christianity. Elijah Zvi Soloveitchik, born into an ultra-Orthodox, nineteenth-century rabbinic dynasty in Lithuania, spent much of his life writing a Hebrew commentary on the Gospels in order to document and argue for the symmetry or symbiosis that he perceived between Judaism and Christianity. Oswald Rufeisen, from a twentieth-century secular Zionist background in Poland, converted to Catholicism during World War II, became a monk, and attempted to immigrate to Israel as a Jew in 1958. Rufeisen, while permitted to move to Israel to join a Carmelite monastery in Haifa, was denied the right to immediate citizenship of Israel which the Law of Return guarantees to all bona fide Jews. And this particular Soloveitchik has largely been forgotten, given the limits of Jewish interest in the New Testament and of Christian attention to rabbinic literature. This article explores the complex and vexing questions that the careers of these two men raise about the elusive distinctions between Judaism and Christianity, on the one hand, and, on the other, between the Jewish religion and Jewish national identity.
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Davies, Philip R. "Judaism When Christianity Began." Theology 107, no. 836 (March 2004): 127–28. http://dx.doi.org/10.1177/0040571x0410700208.

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Dissertations / Theses on the topic "Christianity Judaism"

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Dacy, Marianne Josephine, and Marianne Josephine Dacy. "The Separation of Early Christianity from Judaism." University of Sydney. Semitic Studies, 2000. http://hdl.handle.net/2123/837.

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The Separation of Early Christianity from Judaism The moving apart of early Christianity from Judaism was a gradual process of de- judaisation, with separation taking place on several levels. Chapter One looks at the spread of Christianity and the physical moving apart of Jews and Christians by observing the geographical locations of the bishops attending various councils. Chapter Two examines the question of the Jewish-Christians who attempted to be both Jewish and Christian at the same time. In Chapter Three, statements about Jews in the early church councils which reveal judaising practices have been examined. Chapter Four studies the process of juridical separation of Jews from Christians as shown by an examination of the Theodosian Code. The fifth chapter examines the Jewish roots of Christian liturgy and focuses on the element that radically differentiated Christian from Jewish liturgy - its christological focus. Chapter Six speaks of the separation of Sabbath observance from Sunday observance, outlining the struggle to prevent Christians, who were accused of judaising, from celebrating the Sabbath as well as Sunday. Chapter Seven concentrates on the separation of Passover from Easter. While Chapter Eight investigates the development of a distinctly Christian archaeology, the ninth area of separation concerns the subject of Christianity in the rabbinic writings. In the nine areas studied, two pervasive causes of separation have been identified. The first concerns the non-practice of Jewish ritual law, when Christianity became predominantly a religion of non-Jews. Christianity, in order to define itself closed its ranks to Jewish practices. The second cause leading to separation was the messianic movement centred on Jesus, and the growing emphasis on the divinity of Jesus. This was reflected in the developing Christian liturgy, in the christianisation of Passover, the Eucharist and the practice of Sunday over and above the Jewish Sabbath.
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Bockmuehl, M. N. A. "Revelation and mystery in Ancient Judaism and Pauline Christianity." Thesis, University of Cambridge, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.233680.

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This dissertation conducts a theological study of Ancient Jewish and Pauline views of revelation and of revealed mysteries. Part one offers first a general introduction consisting of a summary of Old Testament antecedents to the post-biblical topic under discussion, and some observations about the nature and delineation of the 'Judaism' under examination. The following seven Chapters then address the understanding of revelation in general, and of revealed mysteries in particular, in various bodies of Jewish writings: apocalyptic literature, the Dead Sea Scrolls, wisdom literature, Philo, Josephus, the Targums and Greek versions, and early Rabbinic literature. Part One concludes with a brief synthetic statement outlining commonalities and distinctions in the different writings surveyed, highlighting the derivative nature of revelation (and the corresponding role of Biblical interpretation), and pointing out the significance of soteriological mysteries for questions of theodicy. After a short introduction, Part Two traces our theme in the letters of Paul. Chapter 8 offers a thematic treatment of Paul's fundamental view of revelation according to its past, present, and future dimensions, together with a brief assessment of the remaining revelatory value of the Old Testament. This is followed by an analysis of some specific passages dealing with the theme of a revelation of mysteries in the Roman and Corinthian correspondence (Chapter 9) and in Colossians (Chapter 10). The Conclusion begins with a short evaluation of previous research into relevant notions of revelation and of mystery. This is followed by a summary of the overall argument. The final observations evaluate the significance of the results for Jewish and Pauline studies, suggesting inter alis both a paradigmatic difference in the substance of revelation and yet a certain logical symmetry in the manner of its apprehension and development.
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Breiner, B. "Abraham in Judaism, Christianity and Islam : faith and encounter." Thesis, University of Birmingham, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.518004.

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This thesis attempts an analysis of the role played by Abraham in the religious consciousness of Judaism, Christianity and Islam. The first chapter presents a theoretical construct which serves as the basis for subsequent analysis. It is argued that one of the major functions of religious consciousness is the integration of experience into a coherent perception of reality. This involves providing a mechanism for identifying, constructing and crossing various kinds of boundaries. The first chapter then attempts to analyze the role of Abraham specifically in terms of identifying and crossing boundaries. The second chapter attempts to use the figure of Abraham to analyze the coherent perception of reality which is offered by each faith to its believing community. The third chapter takes the figure of Abraham as a means of looking at the problem of conflicting perceptions of reality. The problem of religious versus "empirical" approaches to truth is discussed in relation to the historical problems raised by the figure of Abraham and finally the discussion turns to differing religious perceptions of reality.
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Zetterholm, Magnus. "The formation of Christianity in Antioch : a social-scientific approach to the separation between Judaism and Christianity /." London : Routledge, 2003. http://catalogue.bnf.fr/ark:/12148/cb39040379j.

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Voss, Verne N. "An examination of the theology and practice of Judaism in the light of the Holy Scriptures." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Miller, Troy Anthony. "Emergence of the concept of heresy in early Christianity : the context of internal social conflict in first-century Christianity and late second Temple sectarianism." Thesis, University of Edinburgh, 2002. http://hdl.handle.net/1842/10603.

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The present thesis endeavors to identify the context out of which the conceptual category of heresy initially emerged within early Christianity. As such, it will not focus on any single heresy or heresiological issue, but rather on the emergence of the notion of heresy itself. The context proposed from which the Christian idea of heresy first emerged is not the institutionalization of orthodoxy within the second-century church, but rather, the dynamics of internal social conflict, which is visible in situations of internal deviance within first century Christianity and in at least one strand of the sectarianism of Second Temple Judaism. In Part I, which is a single chapter (two), I appeal to the social sciences to help articulate a social understanding of the concept of heresy, not in an effort to replace the ecclesiastical understanding, which holds heresy to be a belief or teaching that stands in opposition to or deviates from an orthodox norm/doctrine and which dominates scholarly perception on the topic, but as a complement to it. The aim of the chapter is to identify a set of characteristics that mark heresy as a unique social phenomenon. In Part II, I turn to Galatians (chapter three) and parts of Revelation 2-3 (chapter four), as test cases for the viability of locating the phenomenological characteristics noted in chapter two within these two first-century contexts of internal social conflict. After surveying the settings of conflict and the given author's responses to them, I conclude that though heresy (in the ecclesiastical sense) is not demarcated in these contexts, they are a likely context out of which the early Christian conceptual category of heresy initially emerged. Part Ill reflects an effort to see whether there may be earlier settings of internal social conflict that are analogous to these first-century contexts. Based on the argument that the exclusiveness inherent to these first-century situations of internal conflict, as well as the notion of heresy, requires a monotheistic religious framework, I turn solely to Second Temple Judaism. Relying upon a phenomenological characterization of religious sects, I (in chapter five) highlight the emerging sectarian markings evident in groups around the beginning of the second Jewish commonwealth. Chapter six, then, reflects an attempt to gauge the extremes of sectarian commitments and expression in late Second Temple Judaism by noting the sectarian features of groups behind the Habakkuk Pesher and the Psalms of Solomon. Ultimately, I conclude that these two settings of sectarian conflict bear a phenomenological resemblance to the first-century Christian situations of internal social conflict previously surveyed. Part IV, which is a single chapter (seven), reflects an effort to track when and how the early Christian notion of heresy emerged from these settings of internal social conflict, primarily through a study of the New Testament evidence of [Greek characters];. As the term moves from possessing a neutral to a pejorative to a defamatory meaning, I appeal to linguistic theory, namely semantics and sociolinguistics, in an effort to (1) characterize the type of shift in meaning that occurred in [Greek characters]; and (2) begin to locate any forces or factors that may have been influential in this linguistic transformation. Ultimately, I combine this analysis of [Greek characters]; with the previous work on the dynamic of internal social conflict in the first century and the late Second Temple period to construct a diachronic presentation of how the concept of heresy initially came into early Christian thought and writing. Chapter eight brings the thesis to a close by briefly revisiting the main conclusions of the study and identifying the primary contributions that it makes to various areas of Christian Origins research.
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Al-habashneh, Bahjat. "The concept of the Messiah in the three religions, Judaism, Christianity and Islam." Thesis, University of Manchester, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.501230.

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Harlow, Daniel C. "The Greek Apocalypse of Baruch (3 Baruch) in Hellenistic Judaism and early Christianity /." Leiden ; New York ; Köln : E. J. Brill, 1996. http://catalogue.bnf.fr/ark:/12148/cb35803319d.

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Brooks, Andrea. "The Not-So Gnostic Crisis: Encrateia in Exegesis." Scholarship @ Claremont, 2010. http://scholarship.claremont.edu/cgu_etd/107.

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How should Christians live so as to set them apart in manner of life from Jews? This is one of the first questions asked by early Christian exegetes as Christians sought separation from Judaism. 1 While it may seem like a simple and obvious question, it caused heated controversy from the second century well into the present. This struggle for orthodoxy, or an orthodox doctrine, connects to both Christianity within the teachings of Jesus, the Pauline epistles and pseudo-Pauline writings, as well as to the culture and philosophy of the East and West. Much of the debate finds itself being addressed in the broad question "how should a Christian live?" Out of this question came the development of asceticism, marking the beginnings of monasticism.
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Sweeney, Mark. "Islam and Christianity: Comparing the Theory of Supersession Concerning Abraham." FIU Digital Commons, 2014. http://digitalcommons.fiu.edu/etd/1557.

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Supersession is the theory of one idea supplanting the other. In both Christianity and Islam, this idea is commonplace. In Christianity, the message of Jesus creates a New Covenant for both Jews and Gentiles, while in Islam, the revelation of Muhammad restores the original religion that God intended from the beginning. Christianity and Islam both supersede Judaism in very similar ways. In regards to the use of Abraham in particular, each religion inherits him by appealing to Jewish scripture or their oral tradition, using him to prove their truth claims, and claiming that their religion is originally the religion of Abraham.
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Books on the topic "Christianity Judaism"

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Judaism & Christianity: The differences. Middle Village, N.Y: Jonathan David Publishers, 1997.

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Kolb, Erwin J. Judaism. Saint Louis: CPH, 1995.

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Judaism, Christianity, the Church's age. New York: Vantage Press, 1994.

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Gnosticism, Judaism, and Egyptian Christianity. Minneapolis: Fortress Press, 1990.

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Lovat, Terence, and Robert Crotty. Reconciling Islam, Christianity and Judaism. Cham: Springer International Publishing, 2015. http://dx.doi.org/10.1007/978-3-319-15548-7.

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Deeg, Alexander, Walter Homolka, and Heinz-Günther Schöttler, eds. Preaching in Judaism and Christianity. Berlin, New York: Walter de Gruyter, 2008. http://dx.doi.org/10.1515/9783110205244.

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Cohn-Sherbok, Dan. A dictionary of Judaism and Christianity. London: SPCK, 1991.

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A dictionary of Judaism and Christianity. Philadelphia: Trinity Press International, 1991.

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Judaism in the matrix of Christianity. Philadelphia: Fortress Press, 1986.

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The hyphen: Between Judaism and Christianity. Atlantic Highlands, N.J: Humanity Books, 1999.

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Book chapters on the topic "Christianity Judaism"

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Siegal, Michal Bar-Asher. "Judaism and Syriac Christianity." In The Syriac World, 146–56. First [edition]. | New York: Routledge, 2018. | Series: Routledge worlds: Routledge, 2018. http://dx.doi.org/10.4324/9781315708195-10.

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Brill, Alan. "Christianity: Covenants and Dialogue." In Judaism and World Religions, 77–111. New York: Palgrave Macmillan US, 2012. http://dx.doi.org/10.1057/9781137013187_4.

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Brill, Alan. "Christianity: From Disputation to Difference." In Judaism and World Religions, 51–76. New York: Palgrave Macmillan US, 2012. http://dx.doi.org/10.1057/9781137013187_3.

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Brill, Alan. "Christianity: Commonalities and New Understandings." In Judaism and World Religions, 113–44. New York: Palgrave Macmillan US, 2012. http://dx.doi.org/10.1057/9781137013187_5.

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Cohn-Sherbok, Dan. "The rise of Christianity." In Judaism, 104–8. Routledge, 2017. http://dx.doi.org/10.4324/9781315692074-20.

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"The Rise of Christianity." In Judaism, 124–28. Routledge, 2003. http://dx.doi.org/10.4324/9780203402511-29.

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Bodiam, Miriam. "Christianity and Judaism." In The Cambridge History of Christianity, 483–503. Cambridge University Press, 2007. http://dx.doi.org/10.1017/chol9780521811620.027.

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Ceric, Mustafa. "Judaism, Christianity, Islam:." In Beyond Violence, 43–56. Fordham University Press, 2009. http://dx.doi.org/10.2307/j.ctt13x00f9.6.

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Walsh, George. "Judaism and Christianity." In The Role of Religion in History, 43–79. Routledge, 2017. http://dx.doi.org/10.4324/9781315134680-3.

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"Judaism and Christianity." In Reflections of a Wondering Jew, 153–55. Routledge, 2017. http://dx.doi.org/10.4324/9781315128207-22.

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Conference papers on the topic "Christianity Judaism"

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Kondrla, Peter. "APOPHATIC THEOLOGY IN ISLAM, JUDAISM AND CHRISTIANITY." In 2nd International Multidisciplinary Scientific Conference on Social Sciences and Arts SGEM2015. Stef92 Technology, 2015. http://dx.doi.org/10.5593/sgemsocial2015/b31/s11.067.

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Shavulev, Georgi. "The place of Philo of Alexandria in the history of philosophy." In 7th International e-Conference on Studies in Humanities and Social Sciences. Center for Open Access in Science, Belgrade, 2021. http://dx.doi.org/10.32591/coas.e-conf.07.21205s.

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Philo of Alexandria (ca. 20 B.C.E. -50 C.E.), or Philo Judaeus as he is also called, was a Jewish scholar, philosopher, politician, and author who lived in Alexandria and who has had a tremendous influence through his works (mostly on the Christian exegesis and theology). Today hardly any scholar of Second Temple Judaism, early Christianity, or Hellenistic philosophy sees any great imperative in arguing for his relevance. After the research (contribution) of V. Nikiprowetzky in the field of philonic studies, it seems that the prevailing view is that Philo should be regarded above all as an “exegete “. Such an opinion in one way or another seems to neglect to some extent Philo's place in the History of philosophy. This article defends the position that Philo should be considered primarily as a “hermeneut”. Emphasizing that the concept of hermeneutics has a broader meaning (especially in the context of antiquity) than the narrower and more specialized concept of exegesis.
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