Journal articles: 'Jewish theology'

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Novak, David. "JEWISH THEOLOGY." Modern Judaism 10, no. 3 (1990): 311–23. http://dx.doi.org/10.1093/mj/10.3.311.

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Oro Hershtein, Lucas. "Rethinking Jewish Theology." Religions 14, no. 3 (March 9, 2023): 364. http://dx.doi.org/10.3390/rel14030364.

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This short essay takes an exploratory approach to redefining Jewish theology. I will offer a brief reflection on both possible philosophical—through the concepts of participation, truth, and textuality—and theological—around the categories of philosophy of religion, propositional Jewish theologies, and Jewish theology—frameworks for it. Ultimately, I attempt to highlight that religious practice is essential for a significant exercise of Jewish theology in a Jewish context and, simultaneously, that theological meditation is fundamental for a meaningful Jewish journey.

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Flanagan, Brian P. "Jewish-Christian Communion and its Ecclesiological Implications." Ecclesiology 8, no. 3 (2012): 302–25. http://dx.doi.org/10.1163/17455316-00803004.

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This article addresses the ecclesiological significance of Jewish-Christian relations. Given the development of a non-supersessionist theology of God’s relation to the Jewish people, it asks whether the language of communion might complement the more common language of covenant in developing a Christian theology of the current relations between Jews and Christian. Drawing upon the theology of Jean-Marie Roger Tillard, communion in shared faith, shared hope, and shared mission are raised as possible foundations for this imperfect or incomplete communion. Such a move has implications for both Jewish-Christian relations and dialogue, as well as for method in ecclesiology.

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Cunningham, Philip A. "Emerging Principles of a Theology of Shalom." Horizons 44, no. 2 (September 20, 2017): 281–305. http://dx.doi.org/10.1017/hor.2017.62.

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Now that more than five decades have passed sinceNostra Aetateinitiated a new relationship between Jews and Catholics, it has become possible to identify certain basic principles—predicated on an appreciation of ongoing Jewish covenantal life—that are emerging in Catholic ecclesial statements. Such a “theology of shalom” seeks “right relationship” with the Jewish people and “wholeness” in terms of the church's own self-understanding. The article proposes three fundamental axioms. A theology of shalom (1) sees Jews and Christians as co-covenanting companions; (2) respects and reckons with Jewish self-understanding; and (3) focuses on final fulfillment in the future. It elaborates three subpoints for each principle to elucidate several implications and questions. The article concludes with the suggestion that the maturing Catholic-Jewish relationship may be moving into one of mutuality in which both communities can study and learn from their respective covenantal ways of walking with God.

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Tirosh-Samuelson, Hava. "Theology of Nature in Sixteenth-Century Italian Jewish Philosophy." Science in Context 10, no. 4 (1997): 529–70. http://dx.doi.org/10.1017/s0269889700002805.

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The ArgumentThis paper focuses on several Italian Jewish philosophers in the second half of the sixteenth century and the first third of the seventeenth century. It argues that their writings share a certain theology of nature. Because of it, the interest of Jews in the study of nature was not a proto-scientific but a hermeneutical activity based on the essential correspondence between God, Torah, and Israel. While the theology of nature analyzed in the paper did not prevent Jews from being informed about and selectively endorsing the first phase of the scientific revolution, it did render the Jews marginal to it. So long as Jewish thinkers adhered to this theology of nature, Jews could not adopt the scientific mentality that presupposed a qualitative distinction between the Book of Nature and the Book of Scripture.

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Homolka, Walter. "Jewish theology and Jewish studies in Germany." Nordisk Judaistik/Scandinavian Jewish Studies 29, no. 2 (November 2, 2018): 26–35. http://dx.doi.org/10.30752/nj.70966.

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This article presents some insights into the German developments of studying Judaism and the Jewish tradition and relates them to the ongoing development of the subject at universities in the Nordic countries in general and Norway in particular. It also aims to present some conclusions concerning why it might be interesting for Norwegian society to intensify the study of Judaism at its universities.

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Berkowitz, Michael. "Jewish Thought and Theology." European Legacy 6, no. 3 (June 2001): 375–77. http://dx.doi.org/10.1080/10848770120051385.

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Newman, L. E. "Jewish Theology and Bioethics." Journal of Medicine and Philosophy 17, no. 3 (June 1, 1992): 309–27. http://dx.doi.org/10.1093/jmp/17.3.309.

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Jotkowitz, Alan. "The Return of Biblical Theology: Rabbi Lord Jonathan Sacks and the Theological-Literary Movement." Modern Judaism - A Journal of Jewish Ideas and Experience 42, no. 1 (February 1, 2022): 27–42. http://dx.doi.org/10.1093/mj/kjab019.

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Abstract Lord Rabbi Jonathan Sacks, the former Chief Rabbi of the British Empire, is probably the most important and well-known Jewish theologian of the twenty-first century. He believed passionately that Jewish values have relevance for all of mankind. What is somewhat surprising is the source of R. Sacks's theology. Orthodox Jewish theology has traditionally been anchored in either the perspective of Talmudic Rabbis as transmitted through the halacha and the aggadda, or based on the works of the great medieval Jewish philosophers such as the Rambam, Crescas and Yehuda Halevi. In contradistinction to these approaches, R. Sacks turned to the Bible as the primary source of his theology. This “returning to the bible” is consistent with other trends in orthodox Jewish scholarship which also emphasizes a return to intensive study of the biblical text using modern methodologies. However, since biblical theology is open to a myriad of differing and even contradictory opinions, the role of rabbinic tradition is of utmost importance. Thus, for Rabbi Sacks's theology to have lasting impact it needs to be based on, and a natural extension of, the timeless Jewish tradition. This essay will explore these issues.

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Rahayu, Ruth Indiah. "Mempertanyakan Teodisi: Teodisi Yahudi Sesudah Auschwitz dalam Telaah Zachary Braiterman." MELINTAS 39, no. 2 (March 3, 2024): 169–89. http://dx.doi.org/10.26593/mel.v39i2.7780.

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The 20th century holocaust against Jews in Auschwitz, Buchenwald, and other concentration camps was the starting point for the change in modern Jewish theology towards contemporary theology. Contemporary Jewish theologians, rabbis, and philosophers have revisited their theodicy by critically reading scriptural texts and traditions (Midrash). The substance debated in theodicy is about God’s goodness which is in conflict with God’s omnipotence so that evil and suffering occur. The problem of Jewish theodicy after Auschwitz was studied by Zachary Braiterman by explaining the split between the hegemony of Jewish theodicy with a religious discourse and anti-theodicy with a pagan discourse. Braiterman uses a postmodern approach to map the criticism of Jewish theologians and philosophers towards the universal truth of theodicy before Auschwitz. This new discourse is useful for transforming the cultural changes of modern Jewish society from its marginal position in the text to becoming the main figure (anthropodicy). It seems that Braiterman is supporting the anti-theodicy movement to move beyond the nightmare of the holocaust in order to free the Jewish people from suffering by critically rereading texts and tradition.

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Kalimi, Isaac. "Models for Jewish Bible Theologies." Horizons In Biblical Theology 39, no. 2 (October 17, 2017): 107–33. http://dx.doi.org/10.1163/18712207-12341350.

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Abstract Against continuing attempts to define “Old Testament theology” or “biblical theology” in exclusively Christian terms, and in light of ongoing methodological diversity and confusion between proponents of Jewish biblical theology, this article suggests three models for the latter. The first one investigates the theologies of the different parts of the Hebrew Bible on their own, diachronically, without interference from later theology or practice. The second one focuses synchronically on the form of the Hebrew Bible as canonized, and is as objective as this basic biblical text allows. The third one is explicitly subjective and confessional, reading the Hebrew Bible in relation to the larger canon of Judaism, that is, the Oral Torah (= talmudic and midrashic literature). All three models have a legitimate place in the construction of a genuinely Jewish biblical theology, but they must not be confused. They all begin with different presuppositions and pursue different goals, but when properly distinguished, they can also complement one another, each exploring different aspects of the theology of the Jewish Bible.

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Houtepen, Anton. "Holocaust and theology." Exchange 33, no. 3 (2004): 207–22. http://dx.doi.org/10.1163/157254304774249880.

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AbstractHolocaust Theology, first developed by Jewish scholars, has had a definite impact on the Christian attitude with regard to Judaism. It made Christianity aware of its Anti-Judaist thinking and acting in the past, one of the root causes of Anti-Semitism and one of the factors that led to the Holocaust in Nazi-Germany during World War II. Similar forms of industrial killing and genocide did happen, however, elsewhere in the world as well. Most important of all was the ' metamorphosis ' of the Christian concept of God: no longer did God's almighty power and benevolent will for his chosen people dominate the theological discourse, but God's compassion for those who suffer and and the Gospel of Peace and human rights. Mission to the Jews was gradually replaced by Christian-Jewish dialogue. Both in mission studies, ecumenism and intercultural theology, theologians seem to have received the fundamental truth of the early patristic saying: There is no violence in God. This makes a new alliance of theology with the humanities possible on the level of academia and enables a critical stand of theology against the political power play causing the actual clash of civilisations.

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Hanson, Kenneth L. "The Shoah and Jewish Faith: Voices from the Midst of Tragedy." Volume 4 4, no. 1 (August 1, 2022): 1–14. http://dx.doi.org/10.33929/sherm.2022.vol4.no1.01.

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There has understandably been a good deal of emphasis on how Jewish faith has been affected in the wake of the genocidal catastrophe of the Shoah. Much less attention has been devoted, however, to how observant Jews were impacted, with regard to their faith, in the midst of the tragedy. Elie Wiesel, for his part, was said to have put God on trial at Auschwitz. It will also be instructive to consider two Jewish leaders, both ultra-orthodox rabbis, who were victims of the Nazi genocide. Their perspectives (unlike post-Holocaust theology) provide a window on Jewish thought while events were unfolding. The reflections of Rabbi Kalonymus Kalman Shapira, who was residing in Warsaw at the outbreak of the war, were published in Israel in 1960 under the title Esh Kodesh. The work elucidates what may be viewed as a normative theology of suffering. Another ultra-orthodox rabbi, Yissachar Teichtal, was living in Budapest during the Nazi era. His theology is even more dramatic, rejecting all exilic philosophies, and developing a religious Zionist philosophy. If there is a to be found a merging of the two approaches, it is in the idea of “reconstruction,” on the one hand of the individual, and on the other, of the Jewish nation – the uniquely Jewish concept of tikkun.

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Shapiro, Faydra. "Beyond Dialogue: Envisioning a Jewishly Enriched Body of Christ." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 28, no. 3 (May 14, 2019): 221–32. http://dx.doi.org/10.1177/1063851219846680.

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Recently, an intriguing essay appeared in the pages of Pro Ecclesia, a Journal of Catholic and Evangelical Theology, by Thomas Weinandy, entitled “The Jews and the Body of Christ: An Essay in Hope.” In his essay, Weinandy notes that “it is impossible to delineate in detail the benefits that would accrue to the Body of Christ through the active presence of the Jewish people simply because the Body of Christ has yet to experience them.” This article engages this as an imaginative exercise: What could a robust, Jewishly-infused Christianity actually look like? If there is in fact something Jewish pulsating at the heart of the body of Christ, what would it look like if it were allowed to pump freely, unhindered yet directed, and actually serve to revitalize the body? After all the theologizing, this article asks - and begins to envision a concrete answer to - the question: What is it that Jews, Judaism, the Jewish experience actually have to offer Christianity?

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Chung, Paul S. "Karl Barth regarding Election and Israel: For Jewish-Christian Mutuality in Interreligious Context." Journal of Reformed Theology 4, no. 1 (2010): 23–41. http://dx.doi.org/10.1163/156973110x495612.

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AbstractCan Barth’s theology contribute to the development of post-Shoa theology? It is argued in the North American context that Barth remains tied to a Christian tradition of anti-Semitism. Scholars committed to renewal of Jewish-Christian relations learn from the radical legacy of Barth’s theology of Israel while at the same time critically distancing themselves from his limitations. This paper attempts to analyze Barth’s theology of election and Israel for the sake of Jewish-Christian mutuality and its implications for interreligious peace.

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Ellis, Marc H. "Jewish Theology and the Palestinians." Journal of Palestine Studies 19, no. 3 (1990): 39–57. http://dx.doi.org/10.2307/2537710.

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Lahav, Hagar. "Post-Secular Jewish Feminist Theology?" Journal of Modern Jewish Studies 14, no. 3 (May 12, 2015): 355–72. http://dx.doi.org/10.1080/14725886.2015.1039313.

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Kollontai, Pauline. "Special Issue—Jewish Public Theology." International Journal of Public Theology 7, no. 2 (2013): 127–34. http://dx.doi.org/10.1163/15697320-12341277.

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Gellman, Jerome. "My Jewish theology of Jesus." Theology Today 72, no. 4 (December 31, 2015): 398–403. http://dx.doi.org/10.1177/0040573615610420.

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Brueggemann, Walter. "Sacred Attunement: A Jewish Theology." Horizons in Biblical Theology 31, no. 2 (2009): 211–15. http://dx.doi.org/10.1163/019590809x12553238843465.

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21

Whitney, Barry. "Jewish Theology and Process Thought." Process Studies 27, no. 1 (1998): 159. http://dx.doi.org/10.5840/process1998271/231.

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Ellis, Marc H. "Jewish Theology and the Palestinians." Journal of Palestine Studies 19, no. 3 (April 1990): 39–57. http://dx.doi.org/10.1525/jps.1990.19.3.00p0195v.

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Mazokopakis, Elias E. "The Prohibition of Meat and Milk Mixing in the Same Meal: A Brief Theological and Medical Approach to a Jewish Dietary Law." European Journal of Theology and Philosophy 3, no. 1 (January 14, 2023): 19–21. http://dx.doi.org/10.24018/theology.2023.3.1.85.

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Ihnat, Kati. "Enslaved Christians, Jewish owners in Visigothic hagiography, theology and law." Estudios de Historia de España 25, no. 2 (December 2023): 142–65. http://dx.doi.org/10.46553/ehe.25.2.2023.p142-165.

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The Iberian Passio Mantii is a rare case of a late antique martyrdom account in which the protagonist, Mantius, is described as the Christian slave of Jewish owners who persecute him to death for not converting to Judaism. This unusual hagiographical text chimes with extensive legislation produced in Visigothic Iberia on the very question of Jewish ownership of Christian slaves. Placing these sources together and exploring their theological background allows us first to understand better the changes Visigothic legislators made to a long legal tradition of prohibiting both the conversion and ownership of Christian slaves by Jews. But it also allows us to go beyond the assumption that the sources reflect an active social practice and ask whether interest in Jews exercising power over Christians was part of the development of a discourse of Jewish danger that was itself fundamental to the elaboration of more clearly defined religious identities in the seventh century.

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Edwards, Rem B. "Judaism, Process Theology, and Formal Axiology: A Preliminary Study." Process Studies 43, no. 2 (October 1, 2014): 87–103. http://dx.doi.org/10.2307/44798067.

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Abstract This article approaches Judaism through Rabbi Bradley S. Artson’s book, God of Becoming and Relationships: The Dynamic Nature of Process Theology. It explores his understanding of how Jewish theology should and does cohere with central features of both process theology and Robert S. Hartman’s formal axiology. These include the axiological/process concept of God, the intrinsic value and valuation of God and unique human beings, and Jewish extrinsic and systemic values, value combinations, and value rankings.

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Tonias, Demetrios E. "Fulfillment in Continuity: The Orthodox Christian Theology of Biblical Israel." Review of Ecumenical Studies Sibiu 11, no. 2 (August 1, 2019): 209–36. http://dx.doi.org/10.2478/ress-2019-0016.

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Abstract Concentrating on the Orthodox theology of biblical Israel within the context of fulfillment theology, the argument is that the early Church envisioned itself as the continuation of Israel of the Jewish Bible rather than its replacement. In the author’s view, the current understanding of the distinction between replacement and fulfillment theology, the early Christian theological conception of the Church as Israel, and the ways in which both contemporaneous pagans and Jews viewed the nascent Christian faith support this assertion.

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Calabrese, Vincent. "Heschel’s Theory of Halakhah." Journal of Jewish Ethics 8, no. 2 (July 2022): 221–41. http://dx.doi.org/10.5325/jjewiethi.8.2.0221.

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ABSTRACT This article surveys Abraham Joshua Heschel’s writings on Jewish law in order to determine his influences and interlocutors, as well as to evaluate whether his work can serve the needs of those engaged in constructive Jewish thought today. Heschel’s thinking on Jewish law is shaped both by the Kantian critique of Judaism as well as by debates with Reform and Orthodox leaders of his own day. This article concludes that the vagueness in Heschel’s theology of halakhah, as well as a tendency to force halakhic questions into a simple framework of leniency and stringency, limits its usefulness for contemporary Jewish theology.

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Braverman, Mark. "Theology in the Shadow of the Holocaust: Revisiting Bonhoeffer and the Jews." Theology Today 79, no. 2 (June 17, 2022): 146–65. http://dx.doi.org/10.1177/00405736221084735.

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The scholarship on Dietrich Bonhoeffer and the Jews has focused on two questions: (1) To what extent did the persecution of the Jews drive Bonhoeffer's actions with respect to the Third Reich, and (2) Did Bonhoeffer's theology of Judaism and the Jewish people undergo a change as a result of the Nazi program of persecution and extermination? The work ranges from writers who reject the hagiography of a Bonhoeffer who for the sake of the Jews joined the resistance and paid the ultimate price, to those who argue that the persecution of the Jews was key in the development of Bonhoeffer's theology and his resistance to National Socialism. Bonhoeffer biographer Eberhard Bethge figured large in this second group; Bethge's work in this area coincided with his involvement in Christian post-Holocaust theology, an expression of the intensely philojudaic theology that emerged in the West following World War II. Driven by the desire to atone for millennia of anti-Jewish doctrine and action, post-Holocaust theology has exerted a strong influence on Bonhoeffer scholarship. The argument of this article is that the postwar focus on Christian anti-Judaism has led the church away from confronting the exceptionalism that persists in Christian identity and teaching. In its penitential zeal, the postwar project to renounce church anti-Judaism has instead replaced it with a Judeo-Christian triumphalism and a theological embrace of political Zionism that betray fundamental gospel principles. These run counter to the passionate opposition to the merger of hyper-nationalism and religion that informs Bonhoeffer's radical, humanistic Christology. Fashioning Bonhoeffer as a martyr for the Jews and as a forerunner of post-Holocaust theology does damage to the legacy of his theology and distorts the lessons of his life and witness. This carries implications for the role of the church in confronting the urgent issues of our time.

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Seidler, Meir. "Eliah Benamozegh, Franz Rosenzweig and Their Blueprint of a Jewish Theology of Christianity." Harvard Theological Review 111, no. 2 (April 2018): 242–63. http://dx.doi.org/10.1017/s001781601800007x.

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AbstractIn Jewish philosophy, be it medieval or modern, a comprehensive Jewish theological discourse about Christianity is conspicuously absent. There are, however, two prominent exceptions to this rule in modern Jewish philosophy: The Italian Sephardic Orthodox Rabbi Eliah Benamozegh (1823–1900) and the German-Jewish philosopher Franz Rosenzweig (1886–1929). In both men's thought, Christianity plays a pivotal (and largely positive) role, so much so that their Jewish philosophies would not be the same without Christianity, which has no precedent in Jewish thought. Though Rosenzweig was not aware of his Sephardic predecessor, there are some striking parallels in the two thinker's Jewish theologies of Christianity that have far-reaching interreligious implications. These parallels concern as well the basic paradigm for a positive evaluation of Christianity—the paradigm of the fire (particularist Judaism) and its rays (universal Christianity)—as well as the central flaw both of them attribute to Christianity: a built-in disequilibrium that threatens the success of its legitimate mission. These parallels are all the more striking as two thinkers arrived at their conclusions independently and by different paths: the one (Benamozegh) took recourse to Kabbalah, the other (Rosenzweig) to proto-existentialist philosophy. A comparative study of these two protagonists’ Jewish theologies of Christianity seems thus imperative.An “interreligious epilogue” at the end of the article exposes the contemporary need for a reassessment of the relationship between Judaism and Christianity from a Jewish perspective—especially in light of the deep theological revision that characterizes the approach of the Catholic Church towards Jews and Judaism following “Nostra Aetate”—but at the same time delineates the theological limits of the current Christian-Jewish interreligious endeavor. In this light, the pioneering theology of Christianity in the works of Rosenzweig and Benamozegh might yield some relevant insights.

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Stern, Eliyahu. "Catholic Judaism: The Political Theology of the Nineteenth-Century Russian Jewish Enlightenment." Harvard Theological Review 109, no. 4 (October 2016): 483–511. http://dx.doi.org/10.1017/s0017816016000249.

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“It is true,” conceded the Russian Minister of Education on 17 March 1841, those “fanatics” who held fast to the Talmud “were not mistaken” in ascribing a missionary impulse to his project of enlightening Russia's Jewish population. The Jews’ anxieties were understandable, Count Sergei Uvarov admitted, “for is not the religion of Christ the purest symbol of grazhdanstvennost’ [civil society]?” Since conquering Polish-Lithuanian lands in 1795, the Russian government had been unable to establish a consistent policy for integrating its Jewish population into the social and political fabric of the Empire. Most notably, it restricted Jews to living in what was called the Pale of Settlement, a geographic region that includes lands in present day Russia, Ukraine, Poland, Moldova, Belarus, and Lithuania. The Jews of the Empire were highly observant, spoke their own languages, and occupied specific economic roles. Buoyed by the reformist initiatives that had begun to take hold in Jewish populations based in western European countries, Uvarov hoped to begin a similar process among Russia's Jews.

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Shuman, Sam. "Stop the Spread: Gossip, COVID-19, and the Theology of Social Life." Religions 12, no. 12 (November 24, 2021): 1037. http://dx.doi.org/10.3390/rel12121037.

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Scholars, journalists, and activists alike have offered a variety of explanations to understand the high incidence of COVID-19 among Haredi Jewish communities in the United States and abroad. Despite their differences, each assumes that Haredi Jews are inherently collectivistic. This article challenges this assumption and contends that COVID-19 has amplified pre-existing anxieties about the lack of proper social cohesion and solidarity within Haredi Jewish communities. It analyzes these dynamics through “Stop the Spread”, a Haredi “anti-gossip” campaign that links the ill health of social relations within the Haredi Jewish body politic to the spread of SARS-CoV-2 within its communities.

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Havel, Boris. "Catholic Church, Jews, the Shoah and the State of Israel." Nordisk judaistik/Scandinavian Jewish Studies 34, no. 2 (December 12, 2023): 21–34. http://dx.doi.org/10.30752/nj.126185.

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Judaism and Christianity are religions whose theological epistemology is based on revelation. The primary source of revelation is Holy Scripture. However, history has also been recognised as a source of revelation, particularly the history of Israel and the Jewish people. Because they understood history as a source of revelation, many religious Jews altered their understanding of Jewish statehood in Eretz Israel during the twentieth century, from distinctly averse to increasingly supportive. On the same principles, the Catholic Church made arguably the most profound change in its theology in the twentieth century, concerning its understanding of Jews and Judaism. This was prompted by another major historical event, the Shoah. While in Judaism the historical phenomenon of the State of Israel profoundly influenced theology, another historical phenomenon, the Shoah, was theologically approached with far more unease and ambiguity. In the Catholic Church, in contrast, the historical phenomenon of the Shoah prompted a serious reconsideration of certain tenets of theology, including soteriology, while the historical phenomenon of the State of Israel did not. This article addresses this apparent contradiction comparatively.

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Guerra, Anthony J. "Romans 4 as Apologetic Theology." Harvard Theological Review 81, no. 3 (July 1988): 251–70. http://dx.doi.org/10.1017/s0017816000010099.

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In recent years, scholars have maintained that sections of the genuine Pauline epistles (especially 1 and 2 Corinthians) and even entire epistles are selfapologies in which Paul defends his apostleship. In the ancient sources, the term “apology” is not restricted to self-defense; the most characteristic Jewish Hellenistic apologies were propaganda on behalf of the law rather than an author's defense against personal accusations. Some fifty years ago, Günther Bornkamm proposed that Paul adapted and modified Jewish Hellenistic apologetic traditions in Rom 1:18 — 3:21. For the most part the thesis of Bornkamm's article and its implications for interpreting Romans have been benignly neglected; even those who accept it only emphasize its pertinence specifically for Romans 1–3. Ernst Käsemann, for instance, believes that with Romans 4, Paul fully embraces “rabbinic methods” and other more traditional Jewish modes of argumentation. This article challenges Käsemann's claim and affirms that Romans 4 is best understood as apologetic theology.

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Fisher, Cass. "The Posthumous Conversion of Ludwig Wittgenstein and the Future of Jewish (Anti-)Theology." AJS Review 39, no. 2 (November 2015): 333–65. http://dx.doi.org/10.1017/s0364009415000082.

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In recent years Jewish philosophers and theologians from across the religious spectrum have claimed that the philosophy of the Austrian-born British philosopher Ludwig Wittgenstein is a crucial resource for understanding Jewish belief and practice. The majority of these thinkers are drawn to Wittgenstein's work on account of the diminished role that he ascribes to religious belief—a position that affirms the widespread view that theology has played a minimal role in Judaism. Another line of thought sees in Wittgenstein's philosophy resources that can illuminate the forms and functions of Jewish theological language and bolster the place of theological reflection within Jewish religious life. This article undertakes a critical analysis of the reception of Wittgenstein's philosophy among contemporary Jewish thinkers with the goal of delineating these alternative responses to his work. The paper concludes by arguing that the way in which Jewish thinkers appropriate Wittgenstein's philosophy will have profound consequences for the future of Jewish theology.

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Harvey, A. E. "Narrative Theology in Early Jewish Christianity." Journal of Jewish Studies 41, no. 2 (October 1, 1990): 272–73. http://dx.doi.org/10.18647/1556/jjs-1990.

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Campbell, Jonathan G. "Toward a Jewish Theology of Liberation." Journal of Jewish Studies 42, no. 2 (October 1, 1991): 287–89. http://dx.doi.org/10.18647/1621/jjs-1991.

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SAFRAI, Chana. "Feminist Theology in a Jewish Context." Journal of the European Society of Women in Theological Research 5 (January 1, 1997): 140–48. http://dx.doi.org/10.2143/eswtr.5.0.2002977.

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Howard SJ, Damian. "Towards a Jewish–Christian–Muslim Theology." Islam and Christian–Muslim Relations 25, no. 1 (September 26, 2013): 117–19. http://dx.doi.org/10.1080/09596410.2013.840075.

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Farneth, Molly. "Feminist Jewish Thought as Postliberal Theology." Modern Theology 33, no. 1 (November 8, 2016): 31–46. http://dx.doi.org/10.1111/moth.12303.

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WEINBERGER, THEODORE. "FRUCTIFYING SOLOMON SCHECHTER'S TRADITIONAL JEWISH THEOLOGY." Modern Theology 10, no. 3 (July 1994): 271–79. http://dx.doi.org/10.1111/j.1468-0025.1994.tb00041.x.

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Feld, Edward. "Developing a Jewish Theology regarding Torture." Theology Today 63, no. 3 (October 2006): 324–29. http://dx.doi.org/10.1177/004057360606300304.

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Sweeney, Marvin A. "Jewish Biblical Theology: An Ongoing Dialogue." Interpretation: A Journal of Bible and Theology 70, no. 3 (June 6, 2016): 314–25. http://dx.doi.org/10.1177/0020964316640508.

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Brettler, Marc Zvi. "Biblical History and Jewish Biblical Theology." Journal of Religion 77, no. 4 (October 1997): 563–83. http://dx.doi.org/10.1086/490066.

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Rose, Dawn Robinson. "Jewish Women's Theology: A Literary Archaeology." Shofar: An Interdisciplinary Journal of Jewish Studies 17, no. 2 (1999): 110–18. http://dx.doi.org/10.1353/sho.1999.0139.

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Chmiel, Mark. "Toward a Jewish Theology of Liberation." Journal of Palestine Studies 34, no. 4 (January 1, 2005): 115–16. http://dx.doi.org/10.1525/jps.2005.34.4.115.

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Turán, Tamás. "Martin Schreiner and Jewish Theology: An Introduction." European Journal of Jewish Studies 11, no. 1 (April 6, 2017): 45–84. http://dx.doi.org/10.1163/1872471x-12341298.

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Martin Schreiner (1863–1926), a rabbi in Hungary and later a professor at the liberal rabbinical seminary in Berlin, was a disciple of David Kaufmann and Ignaz Goldziher, and a prominent scholar of Medieval Islamic and Jewish thought. The present article deals with his little-known contributions to religious thought in the late nineteenth century, utilizing also his unpublished work on Jewish religious philosophy and his correspondence with Goldziher. Schreiner’s unique quest for a combination of liberal, academic Jewish theological inquiry with conservative loyalty to religious law—a precarious stance, a neo-Maimonidean attitude of sorts—confronted and challenged all the religious platforms which evolved in modern Judaism.

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Cohn-Sherbok, Dan. "The Challenge of the Holocaust." International Journal of Public Theology 7, no. 2 (2013): 197–209. http://dx.doi.org/10.1163/15697320-12341281.

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Abstract Throughout their history, the Jewish people have endured persecution, massacre and murder. They have been driven from their ancient homeland, buffeted from country to country and plagued by persecutions and pogroms. Jews have been despised and led as lambs to the slaughter. In modern times the Holocaust continued this saga of Jewish suffering, destroying six million innocent victims in the most terrible circumstances. This tragedy has posed the most searing questions for contemporary Jewry: where was God at Auschwitz, and where was humankind? This article seeks to respond to these two deeply troubling questions in the light of contemporary Jewish Holocaust theology.

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Langer, Ruth. "Jewish Understandings of the Religious Other." Theological Studies 64, no. 2 (May 2003): 255–77. http://dx.doi.org/10.1177/004056390306400202.

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[That Judaism is specifically the religion of one people, Israel, shapes its entire discourse about the religious other. Halakhah (Jewish law) defines permitted interactions between Jews and non-Jews, thus setting the parameters for the traditional Jewish theology of the “other.” Applying biblical concerns, Jews are absolutely prohibited from any activity that might generate idolatrous behavior by any human. Rabbinic halakhah expands this discussion to permitted positive interactions with those who obey God's laws for all human civilization, the seven Noahide laws which include a prohibition of idolatry. For non-Jews, fulfillment of these laws is the prerequisite for salvation. The author offers a preliminary analysis of these traditional categories of discourse about identity and their theological implications. She also suggests ways that this may be modified in light of new directions in Jewish-Christian relations.]

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Cohn-Sherbok, Dan. "Jewish Faith and the Holocaust." Religious Studies 26, no. 2 (June 1990): 277–93. http://dx.doi.org/10.1017/s0034412500020424.

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Throughout their long history suffering has been the hallmark of the Jewish people. Driven from their homeland, buffeted from country to country and plagued by persecutions, Jews have been rejected, despised and led as a lamb to the slaughter. The Holocaust is the most recent chapter in this tragic record of events. The Third Reich's system of murder squads, concentration camps and killing centres eliminated nearly 6 million Jews; though Jewish communities had previously been decimated, such large scale devastation profoundly affected the Jewish religious consciousness. For many Jews it has seemed impossible to reconcile the concept of a loving, compassionate and merciful God with the terrible events of the Nazi regime. A number of important Jewish thinkers have grappled with traditional beliefs about God in the light of such suffering, but in various ways their responses are inadequate. If the Jewish faith is to survive, Holocaust theology will need to incorporate a belief in the Afterlife in which the righteous of Israel who died in the death camps will receive their due reward.

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Benjamin, Mara H. "“There Is No ‘Away:’” Ecological Fact as Jewish Theological Problem." Religions 13, no. 4 (March 28, 2022): 290. http://dx.doi.org/10.3390/rel13040290.

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The “second law of ecology”—that all matter remains part of the earthly ecosystem—poses a theological challenge to Jewish monotheisms. Climate change has further underscored the urgency of understanding and acting in light of the interconnected materiality of the world. Yet Jewish theological discourse has remained largely detached from broader planetary conditions and from the metabolization of these conditions in the environmental humanities. The few contemporary Jewish theologians who recognize ecological crisis as worthy of comment have largely responded to it by propping up apologetic accounts of Jewish theology and ethics that rely on a construction of the divine as outside of the world. I argue that ecological crisis reveals the inadequacy of extant approaches to Jewish theology, which either promote ethical monotheism and a stewardship model of relation to the nonhuman world or claim to promote divine immanence while nonetheless reinscribing human dominion.

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Journal articles on the topic 'Jewish theology'

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