Bibliografie tematiche / Catechisms (Jewish)

Letteratura scientifica selezionata sul tema "Catechisms (Jewish)"

Autore: Grafiati
Pubblicato: 25 luglio 2024

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Articoli di riviste sul tema "Catechisms (Jewish)"

1

Venter, Ponti. "CONFESSIONAL SECULARISM: DEVELOPMENT OF THE IDEAS OF “CONFESSION” AND “CATECHISM” UP TO THEIR SECULARISATION IN MODERNITY". Phronimon 17, n. 2 (9 marzo 2017): 68–90. http://dx.doi.org/10.25159/2413-3086/1974.

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Peculiar − just before and after the 1789 French Revolution secular and even atheist catechisms and confessions appeared. Within a wider project to study these peculiar documents, in this article it is attempted, by way of introduction, to disclose the nature of catechisms and confessions, by returning to the source: the Jewish- Rabbinical pedagogical tradition, as elaborated in the New Testament – the method of question-and-answer and repetition. I argue that the rabbi-talmid relationship was also adopted by Jesus and the apostles and is neglected in translations of the New Testament. The development of this genre is followed in main traits via Augustine and the Middle Ages, and it is indicated how philosophical-theological influences (Platonism, rhetoric) changed catechetical practice into scholarly continuous narratives, that have been simplified again in rosaries into daily ritual recitals, like in Kalde’s Kerstenspiegel just before the Reformation. Luther and Calvin’s recovery of New Testament practice is briefly indicated, as well as the worldview or ontological basis of their type of catechisms. It is summarily argued that the new worldview which made “nature” into origin and the “civil, rational human” into the final end of progress, accepted a new divinity – the natural-historical world – that required new confessional documents: a confession of science, of the state, the fatherland, the economy, labour, and so forth. The new catechisms and confessions expressly focused on these.
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2

Gulácsi, Zsuzsanna. "Visual Catechism in Third-Century Mesopotamia". Journal of Ancient Judaism 9, n. 2 (19 maggio 2018): 201–29. http://dx.doi.org/10.30965/21967954-00902005.

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This study explores a previously overlooked aspect of the Mesopotamian context of the synagogue at Dura-Europos. It considers the function of the Jewish murals together with that of the contemporaneous pictorial art of the Manichaeans and thus brings a fundamentally new perspective to the most famous and commented-upon aspect of the synagogue. While the archeological records of the painted synagogue are silent, various characteristics of the mid-third-century Manichaean paintings are documented in literary records, including what they portrayed and the pedagogical reasons for how and why they were used. As evidenced by Iranian, Coptic, and Syriac textual sources from between the mid 3rd and the late 4th/early 5th centuries, the founding prophet of Manichaeism, Mani (active from 240 to 274 or 277 C. E.), wrote down his teachings and commissioned visual representations of them on a solely pictorial scroll – the Book of Pictures – used for oral instructions while missionizing across greater West Asia and the East Mediterranean region. When accessed together, the available evidence demonstrates that correlations between the religious function of Durene Jewish and Sasanian Manichaean art go beyond surface similarities: they both displayed a visual library of doctrinal subjects, that is, they capture in the pictorial form a large sample of core tenets, which were also recorded in the sacred texts of their respective religions; and they both fulfilled a primarily instructional role since their scenes were sermonized about and discussed in light of living interpretations.
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Koch, Dietrich-Alex. "Die Debatte über den Titel der „Didache“". Zeitschrift für die neutestamentliche Wissenschaft 105, n. 2 (1 luglio 2014): 264–88. http://dx.doi.org/10.1515/znw-2014-0014.

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Abstract: According to many scholars the extant text of the “Didache” has two different titles, and it is debated which title is the original one. But this is not in accordance with manuscript H 54, the only witness of the text of the Didache, and most modern editions misrepresent the beginning of the Didache in H 54. In this article it is argued that, just as it is in H 54, the so-called long title is the introduction to the “Teaching of the Two Ways”. Together with 6,1–3 this introduction frames the traditional Jewish teaching which functions as Christian Baptism catechism for non-Jewish neophytes. They are encouraged, but not obliged to fulfil the Jewish law. It is only obligatory to abstain from food sacrificed to idols.
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Lj. Мinic, Vesna, e Marija M. Jovanovic. "RELIGIOUS EDUCATION DURING THE FIRST CYCLE OF PRIMARY EDUCATION IN SERBIA". KNOWLEDGE INTERNATIONAL JOURNAL 30, n. 2 (20 marzo 2019): 373–77. http://dx.doi.org/10.35120/kij3002373m.

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Religious education as part of the modern society in Serbia is a subject of numerous interdisciplinary scientific studies. Modern education systems in countries where major socio-economic and political changes take place are undergoing major transformations and reforms. Their goal is to make changes to the education process and integrate it into the developmental trends of society, as well as to succeed in the affirmation of cultural and national values. Therefore, the relationship between religion and education, as a form of human consciousness and the need for a successful and fulfilled life in a given society, is very important. Transition processes in Europe have actualized the issue of religion and religious education as an integral part of the teaching process, and have contributed to a more intensive study of these topics. Christianity is the predominant religion in Serbia, or Orthodoxy, to be more accurate. However, there are other religious communities as well, such as: Islamic, Roman Catholic, Jewish, Protestant, etc. In primary and secondary schools in Serbia, religious education is being taught as an optional subject (students are given a choice between civic education and religious education), which is assessed descriptively and not included in the final grade. During the first cycle of primary education, subjects that teach about a particular religion are the following: Orthodox catechism (religious education), Islamic religious education, Catholic religious education, Evangelical Lutheran religious education of the Slovak Evangelical Church, Religious Education of the Christian Reformed Church, Jewish religious education. In addition to religious education, subjects containing religious topics are also: Serbian language, Nature and Society, Music Education, Visual Arts, Folk Tradition. The correlation and the link among the above-mentioned objects will make religious education more meaningful and more interesting for children. The main goal of teaching religion as an integral part of school subjects during the first cycle of primary education in Serbia is the preservation of religion. Religion is a very old social phenomenon which has not lost its significance and topicality to this day; on the contrary, it is becoming more and more present in people’s lives, and it represents a system of ideas, beliefs and practices, a specific type of behavior towards the world, society, man, nature. As such, it is equally significant as art, science, philosophy, etc. Besides the preservation of religion, another goal of religious education is to familiarize children with a certain religion, to teach them the basic characteristics of that religion, to teach them prayers, the significance of liturgy, and the customs of the religion children are learning about. It is important to emphasize that religious teaching should be in a form of an open and tolerant dialogue, while respecting other people’s religious beliefs, in order for it to be meaningful and worthwhile.
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Brutti, Maria. "Jews and Judaism in European Catholic Catechisms and Textbooks". Studies in Christian-Jewish Relations 4, n. 1 (21 aprile 2011). http://dx.doi.org/10.6017/scjr.v4i1.1538.

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Dircksen, Marianne R., e Victor Houliston. "Jews in the Society of Jesus: Claudio Acquaviva and his critics". In die Skriflig/In Luce Verbi 57, n. 1 (20 dicembre 2023). http://dx.doi.org/10.4102/ids.v57i1.2971.

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The Spanish origins of the Society of Jesus entailed a sensitivity about the Jewish ancestry of many of its members. This article examines the decision taken by the Fifth General Congregation of the Society (1593–1594) to exclude persons of Jewish descent (conversos), in light of strong criticism voiced by three leading Jesuits: Robert Persons (1546–1610), superior of the English mission, Diego de Guzmán (c.1522–1606), a noted Spanish preacher and catechist, and Antonio Possevino (1533–1611), an Italian Jesuit involved in high-level diplomacy. This article analyses selected correspondence in which they confronted the superior general, Claudio Acquaviva (1543–1615, in office 1580–1615), questioning the argument that conversos inhibited the work of the Society. The writers’ rhetorical strategies include logical argument and practical demonstration as well as appeals to ethos and pathos through personal experience and dramatised precedent, hoping to shame the general into moderating the policy. Acquaviva’s resistance to their persuasion is explained by his need to retain the support of the Spanish royal court in asserting his authority over dissident Jesuits in Spain as well as to sustain his project to increase the effectiveness of the Society through internal coherence and tight organisation.Contribution: The article illustrates the use of rhetorical strategies to reinforce the biblical principle of racial equality within the Society of Jesus in the Reformation era.
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Stadelmann, Luís. "Roteiro de atividades pastorais na Bíblia: Livros Sapienciais do AT e Diáconos no NT". Revista Encontros Teológicos 24, n. 3 (3 novembre 2016). http://dx.doi.org/10.46525/ret.v24i3.295.

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Resumo: As atividades pastorais da Igreja nasceram do desenvolvimento daobra missionária nos mais variados ambientes e principalmente nos lugares demaior difusão do cristianismo no mundo de então. A motivação para desenvolveressas atividades foi, inicialmente, de cunho assistencial, visando à sustentaçãoeconômica da população carente. Implantou-se, a seguir, a catequese dos catecúmenos,cujo ingresso na Igreja incrementou sensivelmente a afluência defiéis, e ajudou a expandir a obra da evangelização. Porém, a inspiração fundamentalda expansão do cristianismo se originou da espiritualidade bíblica quedespertou a solidariedade, e o protagonismo em vista de uma civilização quepromova a universalidade da fé cristã no mundo inteiro. A inovação da organizaçãodas coordenações regionais, diocesanas e das paróquias foi desenvolvera criatividade e participação de pessoas refletindo sobre os livros sapienciais daBíblia, e desenvolvendo uma pedagogia para a inculturação dos temas da fé namentalidade dos jovens e adultos. À luz do discernimento sobre as prioridadeseclesiais e, com o respaldo da ação do Espírito, surgiram modelos pastorais,como o diaconato, que impulsionaram a obra da evangelização.Abstract: The pastoral activities of the Church became diversified as soon as theapostles of Christ devoted themselves to a gigantic missionary task. They establishedthe catechumenate and chose not only deacons but also catechists andthe entire community of the faithful who should learn to cooperate actively, by thewitness of their lives and the profession of their faith, in the spread of the gospeland in the upbuilding of the Church. A quite significant incentive the early Churchgained from the outset by firsthand experience in contact with the Jewish believerswho used to study the Wisdom Books in the diaspora. Their purpose was to getacquainted with the teaching of the Bible by assimilating a broad spectrum of biblicalspirituality through study, debate, and appreciation of the religious experienceexemplified by the principal characters whose words and attitudes are related totheir functions as bearers of a message. As a result of the discernment of ecclesialpriorities at that time and by the incentive of the Holy Spirit soteriological modelswere organized and thus actively contributed to the task of evangelization.
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Libri sul tema "Catechisms (Jewish)"

1

Boys, Mary C. Catechism of the Catholic Church: Catholic and Jewish readings. New York, N.Y: ADL, 1994.

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Lawrence, Frizzell, Bemporad Jack e Seton Hall University. Institute of Judaeo-Christian Studies., a cura di. The Catholic catechism on Jews and Judaism. South Orange, N.J: Institute of Judaeo-Christian Studies, Seton Hall University, 1996.

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3

Pawlikowski, John. When Catholics speak about Jews: Notes for homilists and catechists. [Chicago]: Liturgy Training Publications, 1987.

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Metz, Johannes Baptist. The emergent church: The future of Christianity in a postbourgeois world. New York: Crossroad, 1987.

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5

Travis, Lucille. What Mennonites Believe. Scottdale, Pa: Herald Press, 1991.

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6

Untersuchung der Zeitverhältnisse des babylonischen Exils. Münster: Theissing, 1989.

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7

Leeser, Isaac. Catechism for Jewish Children. Franklin Classics, 2018.

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8

Leeser, Isaac. Catechism for Jewish Children. Franklin Classics, 2018.

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9

Corcos, Joseph M. Path of Faith: The Catechism of the Jewish Religion. Creative Media Partners, LLC, 2018.

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10

Corcos, Joseph M. The Path of Faith: The Catechism of The Jewish Religion. Franklin Classics, 2018.

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Capitoli di libri sul tema "Catechisms (Jewish)"

1

"2. Catechisms, Masculinity, and Rational Jewish Religion". In Jewish Sunday Schools, 48–70. New York University Press, 2023. http://dx.doi.org/10.18574/nyu/9781479822300.003.0006.

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Krone, Kerstin von der. "Nineteenth-Century Jewish Catechisms and Manuals: Or What One Should Know about Judaism". In Religious Knowledge and Positioning, 85–104. De Gruyter, 2023. http://dx.doi.org/10.1515/9783110795905-007.

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3

Guetta, Silvia. "Chapter 7 The Transformation of Jewish Education in Nineteenth-Century Italy: The Meaning of “Catechisms”". In Rethinking the Age of Emancipation, 163–78. Berghahn Books, 2022. http://dx.doi.org/10.1515/9781789206333-010.

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Lenhard, Philipp. "Chapter 6 The Legacy of Adam and Eve Morality and Gender in Jewish “Catechisms” in Nineteenth-Century Germany". In Rethinking the Age of Emancipation, 139–62. Berghahn Books, 2022. http://dx.doi.org/10.1515/9781789206333-009.

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Temkin, Sefton D. "Organizing American Jewry". In Creating American Reform Judaism, 51–57. Liverpool University Press, 1998. http://dx.doi.org/10.3828/liverpool/9781874774457.003.0008.

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This chapter depicts Isaac Mayer Wise’s efforts to organize the American Jewry. The task here was to go further than answering such questions on ritual as might arise in the three constituent congregations of the United German Congregations of New York. A comprehensive range of activities was to be initiated including the preparation of a history, catechism, and a Hebrew grammar. To Wise was assigned the task of preparing a Minhag America — a prayer-book offering a ritual which would be available for all the Jewish congregations in America to adopt. However, as this chapter shows, these plans came to naught. Yet Wise had already taken hold of certain ideas — the union of congregations and a ritual for American Jews to use in common which he was to fight for throughout his prime.
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Griffin, Roger. "The West European Foundation, A Racist Catechism". In Fascism, 327. Oxford University PressNew York, NY, 1995. http://dx.doi.org/10.1093/oso/9780192892492.003.0184.

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Abstract The Federation ouest-europeenne(FOE or West European Federation) was set up in 1963 at a meeting of Colin Jordan, Fra11foise Dior, and the French neo-Nazi Yves Jeanne as a chapter ofWUNS responsible for keeping the Nazi dream alive in francophone Europe, its fiefdom being divided into sixareas onallegedly ethnic lines. Its constitutive charter accused the Jews of causing the outbreak of war in 1939 which prevented Hitler from establishing his ethnically based new order, and celebrated the creation ofnon-German SS divisions. Till it was banned in 1964, its organ, Le National-Socialiste, stood for Holocaust denial, the vindication of Hitler, the vision of a Europe of ethnics (i.e. distinct ethnic groups), and crude anti-Semitism. It made no bones about its acceptance of Nazi racist doctrine, as can be seen from this manifesto.
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