Bibliografías temáticas / Superstition – Religious aspects – Judaism

Literatura académica sobre el tema "Superstition – Religious aspects – Judaism"

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Publicado: 26 de julio de 2024

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Artículos de revistas sobre el tema "Superstition – Religious aspects – Judaism"

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Maranise, Anthony M. J. "Superstition & Religious Ritual: An Examination of Their Effects and Utilization in Sport". Sport Psychologist 27, n.º 1 (marzo de 2013): 83–91. http://dx.doi.org/10.1123/tsp.27.1.83.

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This article discusses the use of superstition and religious rituals within sport. While the popular view among skeptics seems to be that religious ritual is nothing more than superstition, I argue that while there admittedly are many similarities, there also exist major differences which separate superstition and religious ritual into distinct entities. The realm of sport is one widely known for the numerous exhibitions of both superstition and religious ritual. The examples of sport-related superstition and religious ritual are so numerous that they have even gained noted media attention in the past two decades. Thus, I situate both terms within the practical framework of sport participation. From this foundation, I define both terms in context and begin to examine the effects on athletes’ individual holistic development arguing that religious ritual leads ultimately to a greater holistic development than does superstition. Holistic development is examined in four aspects which are comprised of physiology, emotionality, intellectuality, and spirituality. The positive effects of religious ritual as applied within athletics are mentioned in each aforementioned category. I approach the topic from the perspective of the psychology of religion, sports psychology, as well as Judeo-Christian theological concepts regarding religious ritual. The numerous positive benefits of religious ritual over superstition within athletics lead to a final argument that religious ritual provides significant meaning to the lives of athletes in a way which superstition is simply unable.
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2

Pascal, Eva M. "Buddhist Monks and Christian Friars: Religious and Cultural Exchange in the Making of Buddhism". Studies in World Christianity 22, n.º 1 (abril de 2016): 5–21. http://dx.doi.org/10.3366/swc.2016.0134.

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There is a global consensus that various traditions practised throughout parts of Asia can all be linked to one cohesive religion called ‘Buddhism’. However, there is a long history as to how the West came to that consensus. Prior to the Iberian exploration, it was common to divide the religious world into four categories: Christianity, Judaism, Islam and all others under various permutations of superstition, heathenism or paganism. This article explores the rich encounter and exchange between Iberian friars and Buddhist monks, particularly in Siam (modern-day Thailand) that catalysed the identification of a common tradition in Asia thought to be centred on the person of the Buddha. It argues that one important part of the history of the identification of Buddhism as a single and bona fide religion begins with the encounter in the sixteenth century of Spanish friars with Buddhism. The social and political strength of institutional Buddhism in Siam, coupled with recognition of similar religious life and appreciation of ascetic values between monks and friars, triggers the identification by the friars of a distinct religion across Asia. The friars made the case that they were witnessing people with their own religion, distinguishable from undifferentiated superstition or idolatry. The consensus of the friars introduced an ideational core for the idea of Buddhism, based on one founder common to traditions in East and South-east Asia. These arguments set a foundation for Buddhism as a religion thought to closely mirror Christianity.
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3

Syreeni, Kari. "Separation and Identity: Aspects of the Symbolic World of Matt 6.1–18". New Testament Studies 40, n.º 4 (octubre de 1994): 522–41. http://dx.doi.org/10.1017/s0028688500023973.

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A salient feature of the so-called cult-didache in Matt 6.1–18 is its concern for typically Jewish forms of piety. Almsgiving, prayer, and fasting are discussed in a way which to many commentators suggests an inner-Jewish debate. The provenance of the section would be a reform movement within Judaism with few distinctive Christian emphases. In contrast to this line of interpretation, it will be argued that the traditional cultic section as well as its redaction and incorporation into the Sermon on the Mount belong in a community which had broken its ties with Judaism decisively on a practical level. The community still adhered to the religious symbols of Judaism, but these symbols were filled with new meanings and were designed to legitimate what was basically a rather different symbolic world.
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Stenzel, Jürgen. "Constantin Brunners Auffassung des Jüdischen". Aschkenas 29, n.º 2 (1 de noviembre de 2019): 267–309. http://dx.doi.org/10.1515/asch-2019-0017.

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Abstract »Jewishness« and »Jewish identity«, two of the most controversial concepts inside and outside the Jewish community, are center stage in Constantin Brunner’s thinking. Although he regarded religion as »superstition«, he himself was deeply rooted in religious traditions and the issue of Jewishness plays an important part in all of his works. Brunner is concerned with all questions traditionally related to Jewishness: the question of race and ethnicity, of religion and the question of Jewishness as historical heritage. In contrast to some of his prominent contemporaries, Martin Buber for instance, Brunner does not link »Jewishness« to race or ethnic heritage, but to cultural tradition. In the »spirit of Judaism« he finds the roots of his own mystical and spiritual thinking. On the political and social level, Brunner rejects the concept of a Jewish nation. A fervent advocate of assimilation, he saw himself not as a »Jewish« but as a »German« citizen of Jewish descent.
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Sevilla Godínez, Héctor. "Significados de la filosofía y la religiosidad judía en A. Heschel". Estudios: filosofía, historia, letras 21, n.º 145 (2023): 7. http://dx.doi.org/10.5347/01856383.0145.000308855.

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The Judaism has various cultural nuances, with implicit characteristics of the religious experience according to the philosophical perspective of Abraham Heschel. The text reviews some biographical and contextual aspects of Heschel, and alludes to the importance of knowledge, commitment and celebration in the Jewish worldview. Mysticism is linked to some specific attitudes of Jewish observance, such as willingness to study, following the Torah, and piety. The association between Judaism spiritual commitment and its intersectional conception of the infinite and the finite is emphasized.
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6

Yangarber-Hicks, Natalia. "Messianic Believers: Reflections on Identity of a Largely Misunderstood Group". Journal of Psychology and Theology 33, n.º 2 (junio de 2005): 127–39. http://dx.doi.org/10.1177/009164710503300206.

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Despite much progress made in understanding multicultural and religious diversity, certain ethnic and religious groups continue to be neglected by the psychological community. Messianic Judaism remains a largely misunderstood and ignored expression of cultural and spiritual diversity. Numerous fears and misconceptions persist within both Christian and Jewish communities with regard to this movement. Even less is known about the psychological experiences of individuals committed to Messianic Judaism as they navigate the mazeway of their identity. This article attempts to shed some light on aspects of psychological identity of Messianic believers by first presenting the historical and theological background of the movement and its influence on the current experiences of its adherents. Research on ethnicity and its psychological consequences is then used to elucidate unique aspects of Messianic identity. Finally, practical recommendations for mental health professionals working with this population and a future research agenda are provided.
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7

Reynolds, Gabriel Said. "On the Presentation of Christianity in the Qurʾān and the Many Aspects of Qur’anic Rhetoric". Al-Bayān – Journal of Qurʾān and Ḥadīth Studies 12, n.º 1 (8 de julio de 2014): 42–54. http://dx.doi.org/10.1163/22321969-12340003.

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Many important western works on the Qurʾān are focused on the question of religious influences. The prototypical work of this genre is concerned with Judaism and the Qurʾān: Abraham’s Geiger’s 1833 Was hat Mohammed aus dem Judenthume aufgenommen, or “What Did Muhammad Acquire from Judaism?” In Geiger’s work – and the works of many who followed him – material in the Qurʾān is compared to similar material in Jewish or Christian literature in the hope of arriving at a better understanding of the Qurʾān’s origins. In the present article I argue that these sorts of studies often include a simplistic perspective on Qur’anic rhetoric. In order to pursue this argument I focus on a common feature of these works, namely a comparison between material in the Qurʾān on Christ and Christianity with reports on the teachings of Christian heretical groups. Behind this feature is a conviction that heretical Christian groups existed in the Arabian peninsula at the time of Islam’s origins and that these groups influenced the Prophet. I will argue that once the Qurʾān’s creative use of rhetorical strategies such as hyperbole is appreciated, the need to search for Christian heretics disappears entirely.
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Murshida Khatun, Md Amirul Islam, A.K.M. Abdul Latif y Md. Habibur Rahman. "Interfaith Marriage in Judaism and Christianity: Jewish-Christian Matrimonial Unions". DIROSAT: Journal of Education, Social Sciences & Humanities 2, n.º 2 (15 de abril de 2024): 85–105. http://dx.doi.org/10.58355/dirosat.v2i2.71.

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Interfaith marriage between individuals of Jewish and Christian faiths presents unique challenges and opportunities for religious coexistence and shared values. This study examines Jewish-Christian matrimonial unions, exploring the complexities and dynamics of such relationships. By analyzing the historical, theological, and social aspects of Judaism and Christianity, this study sheds light on the varying perspectives, traditions, and concerns surrounding interfaith marriages within these faith communities. Additionally, it investigates the impact of interfaith unions on religious identity, family dynamics, and the upbringing of children. By delving into the experiences and narratives of individuals in Jewish-Christian marriages, this study provides insights into the negotiation of religious differences, the preservation of cultural heritage, and the potential for mutual understanding and respect in interfaith relationships.
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Greenberger, Chaya. "Religion, Judaism, and the challenge of maintaining an adequately immunized population". Nursing Ethics 24, n.º 6 (27 de enero de 2016): 653–62. http://dx.doi.org/10.1177/0969733015623096.

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A slow but steady trend to decline routine immunization has evolved over the past few decades, despite its pivotal role in staving off life-threatening communicable diseases. Religious beliefs are among the reasons given for exemptions. In the context of an overview of various religious approaches to this issue, this article addresses the Jewish religious obligation to immunize. The latter is nested in the more general obligation to take responsibility for one’s health as it is essential to living a morally productive life. Furthermore, the individual’s responsibility extends to supporting communal health by contributing to herd immunity. Judaism embraces evidence-based information regarding immunization safety and efficacy and holds the resulting professional guidelines to be religiously binding. From a Jewish perspective, government bodies need to weigh respect for individual autonomy to refrain from immunization against preserving public safety, such that waiving autonomy should be reserved for immediately life-threatening situations. Nurses’ knowledge and understanding of the Jewish legal approach as explicated in this article and those of other religions in which similar principles apply (such as Islam and Christianity) can enrich their awareness of how revering God can go hand in hand with an obligation to prevent illness for the self and the community by immunizing.
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Shishigina, Maria. "Factors of Designing of Religious Identity Progressive Judaism’s Representatives by the Example of Moscow Community Le-dor Va-dor". Tirosh. Jewish, Slavic & Oriental Studies 18 (2018): 221–36. http://dx.doi.org/10.31168/2658-3380.2018.18.5.1.

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Identity in modern sociocultural discourse is one of the most actual issues that affects at epistemological, cultural and social processes. Variability, pluralism and the changing nature of the conditions in which the individual acts create certain models for choice. The problem of selfdetermination of an individual in such ambiguous discourse is put forward on one of the first plans of philosophical themes of the present day. The analysis of identity allows defining and explaining the changes in the social and personal aspects of self-determination of a person. Religion is the main factor of the individual’s identity, which creates the feeling that the world really is what it seems. Representatives of a religious minority have an additional element of solidarity based on isolation from representatives of the titular denomination of a certain region. In this article, an attempt has been made to comprehend the mechanisms for constructing the identity of representatives of progressive Judaism in Russia (on the example of the community of Le-dor Va-dor in Moscow). Analysis of the design of the identity of representatives of progressive Judaism allows us to identify the most significant constants in the ways of identifying a person in a multi-confessional modern society. The mere fact of the existence in Russia of progressive Judaism gives rise to the formation of specifically separate relationships between representatives of different currents of Judaism. In the religious space of the city of Moscow, the progressive community of Judaism occupies a significant place among the Jewish population, which, due to the processes of globalization, increasingly turns to religion as a factor of referring itself to a certain community. The strategy of building an identity by the progressive community of Judaism in Moscow shows that the community as a public institution based on the reproduction of established traditions takes its own specific features. The mechanisms of constructing religious identity within the framework of the community under consideration became the basis for group consolidation and acquired the status of significant for each individual within this community. This local version of progressive Judaism is largely different from the Western version and has its own specific features.
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Tesis sobre el tema "Superstition – Religious aspects – Judaism"

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Liebman, Tobi. "The Jewish exegetical history of Deuteronomy 22:5 : required gender separation or prohibited cross-dressing?" Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=79786.

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Deuteronomy 22:5 has sparked much interest and wonder for both readers and interpreters of the Bible, throughout Jewish history. Divided into three parts, the verse reads as follows: "A woman should not have keli gever (man's apparel, utensil or tool) on her; a man should not wear simlat isha (a woman's dress, robe, mantle, tunic); anyone who does these things is an abomination to the Lord your God." Each part of the verse has raised questions among exegetes, like how to define its key terms simlat isha and keli gever and what is the nature of the abomination. This thesis explores the responses to these questions through a presentation of the Jewish exegetical history of Deut. 22:5 from biblical times to the present. It demonstrates how the interpretations of this verse varied the application of the biblical law derived from it and thereby affected and altered dress codes, interactions, behhviours, and daily habits of Jewish men and women throughout history.
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2

McRobert, Laurie. "Emil L. Fackenheim, from philosophy to prophetic theology". Thesis, McGill University, 1986. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=76905.

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Weiser, Deborah. "Fire and the Sabbath : a look at Exodus 35:3 and the Jewish exegetical history of the biblical prohibition against using fire on the Sabbath day". Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=29526.

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This paper examines the exegetical history of the prohibition against kindling fire on the Sabbath day. Since its biblical inception Ex. 35:3, the prohibition against kindling fire on the Sabbath, has undergone a multiplicity of interpretations. The texts examined in this paper survey the treatment of this verse from its inception through to the twentieth century and the advent of electricity. Over generations exegetes have understood this biblical verse to be a prohibition against kindling, burning, and even cooking. The debates concerning the legal status and implications of the verse have additionally been outlined in this paper. Tracing the history of this verse, therefore, provides insight into the meaning of the verse and its halakhic implications.
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4

Brown, Robert Bruce. "Holy war as an instrument of theocratic and social ideology in Judaic, Christian, and Islamic history". CSUSB ScholarWorks, 1997. https://scholarworks.lib.csusb.edu/etd-project/1428.

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Flannagan, Matthew y n/a. "Is historic Christian opposition to feticide intellectually defensible in the 21st century?" University of Otago. Department of Theology and Religious Studies, 2006. http://adt.otago.ac.nz./public/adt-NZDU20070208.095157.

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In this work, I argue that the Alexandiran position on feticide found in Hellenistic Judaism and appropriated by patristic, medieval and reformed theologians is defensible in the 21st Century. I formulate an argument from the Alexandrian position as it appears in several representative Christian traditions. This argument contends that that: [1] killing a human being without justification violates the law of God, [2] a formed conceptus (i.e. a fetus) is a human being and [3] that in the case of feticide (at least in the majority of cases) no justification is forthcoming. In developing my case, I argue that the objections raised against the premises of this argument by contemporary philosphers are unsound. I defend the intellectual acceptability of belief in and appeals to the existence of a divine law, the notion that a formed fetus is a human being and the claim that feticide lacks any justification in the vast majority of cases. In addition, I examine and critique theologians who claim the Alexandrian position is motivated by misogyny and those who claim it appropriates a translation error found in the Septuagint. I conclude that the traditional position is defensible and that contemporary dismissals of it are unconvincing.
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6

Paul, Eddie. "Shibboleth into silence : a commentary on presence in the Hebrew Bible". Thesis, McGill University, 1991. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=61113.

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In the Hebrew Bible, literary patterns of revelation and concealment are based on humanity's initial encounter with God in the Garden of Eden. God asks the question "Where are you?" Adam and Eve reveal themselves by articulating their concealment behind the fig leaf. This paradox effects their exile from Eden, and their progeny must henceforth mediate this paradox in their future verbal intercourse with God.
It is the intention of this work to suggest how in certain textual passages, this paradox is defined and structured according to a literary dichotomy of language and silence. After the exile, biblical characters proclaim their presence before God by uttering a password ("Here I am") which is, in effect, an existential utterance of dialogic reconstruction. Through various literary devices, I hope to show how this "vertical" dialogue is re-established by Adam and Eve's progeny, and how the biblical narrator(s) uses language to show silence as a "phenomenon" of the word.
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7

Sasson, Vanessa Rebecca. "Compassion in The Tibetan Book of the Dead and the Tractate Mourning : a comparative study". Thesis, McGill University, 1998. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=21263.

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The Tibetan Book of the Dead and the Jewish Tractate Mourning are important texts about death in their respective traditions. The Tibetan Book of the Dead is a manual read by the living to the deceased as the deceased journeys through the many realms of the after-life. It is an abstract, philosophical text. The Tractate Mourning on the other hand, is a highly empirical and pragmatic text that guides the living through their loss. It is concerned only with the living left behind and offers no guidance to the deceased. Despite this profound difference however, this thesis has as its objective to show that both traditions, as evidenced through these texts, share an underlying emotion: compassion. Through the concern shown to the deceased as he or she stumbles through the often terrifying realms of the after-life in the Tibetan tradition, and through the precise and detailed instructions given to the living in the Jewish tradition as the mourners are guided through their grief, both texts exhibit profound compassion.
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8

Gaudin, Gary A. "Hope becomes command : Emil L. Fackenheim's "destructive recovery" of hope in post-Shoa Jewish theology and its implications for Jewish-Christian dialogue". Thesis, McGill University, 2003. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=82878.

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Emil Ludwig Fackenheim became a Rabbi even as the Holocaust was claiming the lives of six million Jews. Further study, first in Scotland and then in Canada, brought him to an impressive academic career in philosophy, to which he committed much of his life and writings. Yet he was also driven to try to respond theologically to the Shoa, so as to offer Judaism a genuine alternative to the nineteenth century tradition of liberal Judaism which had not been able to withstand or fight against National Socialism when Hitler came to political power. By going behind that failed nineteenth century tradition, primarily in dialogue with the thought of Rosenzweig and Buber, Fackenheim thought, by the middle of the sixth decade of the twentieth century, that he had rediscovered a solid core for post-Auschwitz Jewish faith: one rooted in a recovery of supernatural revelation, of God's presence in, and the messianic goal of, history. The Six Day War of June 1967 threw his careful reconstruction of Jewish faith into disarray, however. Facing a second Holocaust in one lifetime; and with an acute awareness that once again the Jewish people stood alone, Fackenheim raised questions about God and history and the Messianic which utterly destroyed his reconstruction. Even as he struggled with the crisis, however, he began to discern that hope had become a commandment. He began a process of even more profound reconstruction (or "destructive recovery") of the faith that radically reshaped the possibility of hope for Jewish faith in a post-Shoa world. And Christian theologians in dialogue with him find it necessary to embark on a destructive recovery of hope for the Christian tradition as an authentically Christian response to Auschwitz. Emerging from that dialogue is a fresh appreciation of the self-critical tradition of the theology of the cross.
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Gill, Rodney W. "A History of Overcoming: Nietzsche on the Moral Antecedents and Successors of Modern Liberalism". Thesis, University of North Texas, 2016. https://digital.library.unt.edu/ark:/67531/metadc955072/.

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This work aims to understand human moral psychology under modern liberalism by analyzing the mature work of philosopher Friedrich Nietzsche. I seek to understand and evaluate Nietzsche's claim that liberalism, rather than being an overturning of slave morality, is an extension of the slave morality present in both Judaism and Christianity. To ground Nietzsche's critique of liberalism theoretically, I begin by analyzing his "master" and "slave" concepts. With these concepts clarified, I then apply them to Nietzsche's history by following his path from Judaism to liberalism and beyond--to his "last man" and Übermensch. I find that Nietzsche views history as a series of overcomings wherein a given mode of power maintenance runs counter to the means by which power was initially attained. Liberalism, as the precursor and herald of the "last man," threatens the end of overcoming and therefore compromises the future of human valuation and meaning.
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Massart, Mordechai Ben. "A Rabbi in the Progressive Era: Rabbi Stephen S. Wise, Ph.D. and the Rise of Social Jewish Progressivism in Portland, Or, 1900-1906". PDXScholar, 2010. https://pdxscholar.library.pdx.edu/open_access_etds/729.

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Rabbi Stephen S. Wise presents an excellent subject for the study of Jewish social progressivism in Portland in the early years of the twentieth-century. While Wise demonstrated a commitment to social justice before, during, and after his Portland years, it is during his ministry at congregation Beth Israel that he developed a full-fledged social program that was unique and remarkable by reaching out not only within his congregation but more importantly, by engaging the Christian community of Portland in interfaith activities. In so doing, Wise broke off from the traditional role expected of rabbis by bringing social causes to the fore over traditional Jewish observances. This thesis examines the years and contributions of Stephen Wise in Portland between 1900 and 1906. An overall study of the Jewish community in Portland is presented along with a general description of the condition of how both German and Eastern European Jews through their settlement, business occupation, and pace of assimilation came to envision their integration into the American mainstream. In order to fully appreciate Wise's commitment to social progressivism in Portland, this study will look to detail how Liberal Judaism, Ethical Culture, and the Social Gospel movement provided Wise with the means to combine his rabbinate with public advocacy in the prophetic tradition. The thesis then focuses on Wise's social activities and struggles against child labor, gambling, and prostitution with a special interest on the Chinese Exclusion Acts that struck the small but active Chinese community of Portland.
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Libros sobre el tema "Superstition – Religious aspects – Judaism"

1

Stuart, Copans, ed. How to avoid the evil eye. New York: St. Martin's Press, 1985.

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2

Hilel, Yaʻaḳov Mosheh. Faith and folly: The occult in Torah perspective. Jerusalem: Yeshivath Hevrath Ahavath Shalom, 1990.

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Hilel, Yaʻaḳov Mosheh. Ḳunṭres tamim tihyeh ha-shalem: Le-vaʾer ʻal pi ḥazal u-gedole ha-posḳim ... et mitsṿat toratenu ha-ḳedoshah li-heyot tamim ... : mevarer ha-isur li-derosh be-ḳosmim, menaḥashim u-megide ʻatidot... ṿe-isur hishtamshut be-Ḳabalah maʻaśit. 3a ed. Yerushala[y]im: "Ahavat-Shalom", 1995.

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4

Planer, Felix E. Superstition. Buffalo, N.Y: Prometheus Books, 1988.

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5

Bartoli, Paolo. Tocca ferro: Le origini magico religiose delle superstizioni su fortuna e sfortuna. Perugia: Protagon, 1994.

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Lach, Jörgen. Eine kognitionstheoretische Analyse des Aberglaubens: Überlegungen zu einem aufklärerischen Praxiskonzept. Frankfurt am Main: Peter Lang, 1999.

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Būraphā, Yok. Pātihān bangfai phayānāk: Khưn 15 kham dư̄an 11. Krung Thēp: Animate Print and Design, 2002.

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Chattrāphō̜n. Rư̄ang čhing nai ʻadīt. Krung Thēp: Samnakphim Chatchalœ̄m, 1998.

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Tshul-khrims-blo-gros. Fo jiao: Mi xin or zhi xin?! 8a ed. Taibei Shi: La rong wen hua, 2008.

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Granados, Jesús Avila. La Rioja mágica. Madrid, Spain: Ediciones Corona Borealis, 2004.

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Capítulos de libros sobre el tema "Superstition – Religious aspects – Judaism"

1

Khroul, Victor. "Digitalization of Religion in Russia: Adjusting Preaching to New Formats, Channels and Platforms". En The Palgrave Handbook of Digital Russia Studies, 187–204. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-42855-6_11.

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AbstractExamining the “digital” as a challenge to one of the most traditional spheres of private and public life of Russians, the chapter is focused on institutional aspects of the religion digitalization in the theoretical frame of mediatization. Normatively, digitalization as such does not contradict the dogmatic teaching of any traditional for Russia religion, in Christianity, Judaism, Islam and Buddhism theologically it is being considered as a neutral process with good or bad consequences depending on human will. Therefore, functionally digital technologies are seen by religious institutions as a shaping force, one more facility (channel, tool, space, network) for effective preaching while the core of religious practices still remains based on non-mediated interpersonal communication.
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Baskin, Judith R. "The changing role of the woman". En Modern Judaism, 389–400. Oxford University PressOxford, 2005. http://dx.doi.org/10.1093/oso/9780199262878.003.0032.

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Abstract Over the last two centuries the domestic, religious, and communal roles of Jewish women in the western world have undergone significant expansions as a result of the social, educational, economic, and technological transformations associated with modernity. This chapter explores how women’s enhanced opportunities in organization formation, spiritual leadership, liturgical and ritual innovation, and Jewish feminist theology have altered significant aspects of contemporary Judaism.
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"Aspects of Purity in the Phoenician World". En Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism, 175–82. BRILL, 2013. http://dx.doi.org/10.1163/9789004232297_006.

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Allitt, Patrick. "Ambiguous Welcome: The Protestant Response to American Catholics". En Roman Catholicism in the United States, 21–42. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823282760.003.0002.

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This chapter examines aspects of American Catholic history that lay outside the commonly told story of parishes and immigrants by surveying the efforts of American Protestants—from the colonial era to the present—to properly map that Catholic place in the life of their nation and their own religious sensibilities. It shows how the ambivalent greeting initially extended to Catholic immigrants by U.S. Protestants was shelved for outright hostility during the nativist era prior to the Civil War, when the mass emigration of impoverished, famine-stricken Irish Catholics greatly aggravated preexisting fears of “popish superstition.” At the same time a number of Protestants—often from elite backgrounds—found themselves powerfully drawn to Catholic art and ritual, and more than a few took the plunge into religious conversion.
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5

Malinovich, Nadia. "Reshaping Franco-Judaism 1920–1932". En French and Jewish, 201–34. Liverpool University Press, 2007. http://dx.doi.org/10.3828/liverpool/9781904113409.003.0009.

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This chapter provides a typology of themes in the Jewish press and discusses Zionism as the most important influence on French Jewish discourse in the 1920s. It explains how Zionism and Jewishness were often equated with values held in high esteem in French society in the Zionist-oriented press. It also explores the idea of the Jew as a 'link' between East and West, which provided a way for Jews to express their difference while simultaneously reinforcing the idea that they formed a vital and necessary element in Western culture. The chapter mentions Zionist advocates in France who remained committed to the idea of Zionism as a secular 'replacement' for a religiously based Jewish identity. It then looks at a common discourse that emphasized the spiritual and religious aspects of Zionist ideology by extending the idea that the visions of Judaism should not be posed in oppositional terms.
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6

Coller, Ian. "Islam in the Temple of Reason". En Muslims and Citizens, 148–68. Yale University Press, 2020. http://dx.doi.org/10.12987/yale/9780300243369.003.0009.

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This chapter explores the struggle over “dechristianization” and its ways of reconceiving Islam as a historical precedent for religious revolution, as a more rational deism better aligned with revolutionary principles, or as a fanatical superstition to be eliminated. This was not simply a conflict between religion and secularism, but a struggle over what should replace religion that divided even the radical party of revolutionaries. In this struggle, Islam was not swept aside, but on the contrary drawn to the forefront in a number of ways. If atheists saw Islam alongside Christianity and Judaism as a religion to be eliminated, they nonetheless maintained the figure of the Muslim as a test case for the universal vocation of the Revolution. For deists, too, Islam—strictly monotheistic and universalist—could seem much closer to their vision of a purified religion.
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7

Sicari, Stephen. "Ulysses as Christianized Buddhist Epic". En Modernist Reformations, 135–52. Liverpool University Press, 2022. http://dx.doi.org/10.3828/liverpool/9781638040248.003.0007.

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This chapter provides a radically new reading of Joyce’s Ulysses as a Buddhist epic resulting from a pluralist inter-religious dialogue. The focus is mainly on how Joyce uses Buddhism to “correct” and enrich aspects of Christianity that had been buried under centuries of dogma, rules, and superstition. The penultimate episode, “Ithaca,” which is the episode of homecoming, is told in a manner and a style that I argue is Buddhist: detached and lofty. This Buddhist narration presents Bloom as a figure capable of radical detachment who is also the epitome of Christian virtues of forgiveness and love, allowing Joyce to reform Christianity through an encounter with Buddhism.
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8

Doostdar, Alireza. "Conclusion". En The Iranian Metaphysicals. Princeton University Press, 2018. http://dx.doi.org/10.23943/princeton/9780691163772.003.0029.

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This conclusion summarizes the book's main arguments about metaphysical exploration, showing that, far from being a marginal activity, it has comprised a crucial dimension of contemporary religious thought and practice in Iran. The book has examined how, for the highest-ranking Shiʻi ulama, the occult could not be easily dismissed as either sinful or fraudulent, and how the danger of charlatanry and vice prompted these leaders to recommend virtuous caution. It has also discussed rationality and the three aspects of rationalization found in most forms of metaphysical inquiry—demarcating and excluding superstition, engaging with science as a resource, and instrumentalizing the metaphysical in the service of moral reform.
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9

Meizel, Katherine. "Spiritual Multivocality". En Multivocality, 115–36. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190621469.003.0006.

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Chapter 5 deals with movements among styles of sacred and secular singing, focusing on the experiences of musicians who have performed across multiple religious contexts. The role of vocality in religious conversion is explored, in the experience of a singer and convert to Judaism. Other aspects of the chapter focus on the concept of intent in spiritual singing practices and the crossing of borders in the neoliberal religious marketplace. The late twentieth-century’s and early twenty-first century’s individualist, even consumerist approach to religion reflects a widespread economic framing of religion, associated with the neoliberal doctrine that also began to flourish then.
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Brown, Jeremy. "A Plague of Biblical Proportions". En The Eleventh Plague, 312—C12P50. Oxford University PressNew York, 2022. http://dx.doi.org/10.1093/oso/9780197607183.003.0014.

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Abstract This chapter reviews the many responses of Judaism, in all of its many modern manifestations, to the COVID-19 pandemic. We examine new rulings that allowed a remarkable degree of religious flexibility, even among orthodox Jews, and look for their origins in some of the pandemic responses of the last 500 years. New questions arose about many aspects of Jewish law, like how to run a prayer service, whether teachers should continue to receive a salary, and when to get the COVID-19 vaccine. This chapter also examines how the Conservative and Reform movements addressed the challenge of keeping Jewish practice alive during the pandemic and how COVID-19 affected Judaism in the State of Israel.
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