Gotowe bibliografie tematyczne / Jewish and Christian tradition

Gotowa bibliografia na temat „Jewish and Christian tradition”

Autor: Grafiati
Data publikacji: 4 czerwca 2021
Data aktualizacji: 20 lutego 2023

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Artykuły w czasopismach na temat "Jewish and Christian tradition"

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van der Horst, P. W., i A. F. J. Klijn. "Jewish-Christian Gospel Tradition". Vigiliae Christianae 46, nr 4 (grudzień 1992): 435. http://dx.doi.org/10.2307/1583723.

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Petersen, William L., i A. F. J. Klijn. "Jewish-Christian Gospel Tradition". Journal of Biblical Literature 113, nr 3 (1994): 538. http://dx.doi.org/10.2307/3266806.

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Elliott, J. K., i A. F. J. Klijn. "Jewish-Christian Gospel Tradition". Novum Testamentum 35, nr 3 (lipiec 1993): 308. http://dx.doi.org/10.2307/1561552.

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Meyer, Barbara U. "Not Just the Time of the Other—What Does It Mean for Christians Today to Remember Shabbat and Keep It Holy?" Religions 13, nr 8 (12.08.2022): 736. http://dx.doi.org/10.3390/rel13080736.

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In this essay, I explore how Christians can relate to the Sabbath in a way that adequately expresses Christian traditions about sacred time while showing respect for distinctly Jewish practices. My basic claim is that a Christian sanctification of the Sabbath presents an entirely new challenge for a Christianity that does not view Judaism as superseded or outdated. Thus, I ask: What should be the meaning of the Sabbath commandment for Christians? How can Christians sanctify the Sabbath while affirming it as a sign of the Jewish people’s living covenant? First, I will lay out the questions that are raised for Christian theology when affirming Jewish Sabbath observance as part of practiced Judaism, that is, as lived Torah and as a tradition passed on from generation to generation. Next, I will consult contemporary Jewish literature on the topic, then look for Christian accounts of the Sabbath in Christian systematic theologies. I will ask: What happens when Christians affirm that Sunday does not abrogate the Jewish Sabbath, while also asserting their own commitment to the Bible’s holy day? I will subsequently sketch an outline of a Christian theology of Shabbat that acknowledges distinctive Jewish legal traditions as well as its own connectedness to Biblical temporal structures.
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Aleksiun, Natalia. "Christian Corpses for Christians!" East European Politics and Societies: and Cultures 25, nr 3 (11.07.2011): 393–409. http://dx.doi.org/10.1177/0888325411398913.

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In this article, the author analyzes the campaign that captured the attention of medical colleges at Polish Universities in Warsaw, Vilno, Cracow, and Lvov during the 1920s and 1930s. The author discusses calls made by right-wing students for a regular supply of Jewish corpses matching their percentage among the students, and the ways in which university authorities and Polish Jewish communal leaders responded to these demands. Clearly, driving Jews out of the medical profession combined traditional prejudicial thinking about Jews with modern racial science and corresponded with the more general call to remove Jews from free professions. However, the issue of Jewish corpses took this line of thinking into the realm of pathology. The author argues that taking issue with Jewish access to “Christian corpses” echoed perceptions of Jewish impurity. It implied that Jewish students constituted a danger not only to their Polish colleagues but even to the corpses of Christians, which they could somehow contaminate or violate. Thus, this campaign was based on the notion of essential difference between Jews and non-Jews even in death. It suggests a vision of society in which any contact between Jews and non-Jews was perceived as contaminating and dangerous.
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Kreps, Anne. "From Jewish Apocrypha to Christian Tradition: Citations ofJubileesin Epiphanius'sPanarion". Church History 87, nr 2 (czerwiec 2018): 345–70. http://dx.doi.org/10.1017/s0009640718000847.

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In the growing canon consciousness of the fourth century, Christians debated what should constitute the official reading list for the church. Epiphanius of Salamis was part of this conversation. His massivePanariondescribed eighty heresies, and, for Epiphanius, wrong books were a marker of wrong belief. However, although Epiphanius was a stringent supporter of Nicene orthodoxy, he, too, referred to books outside the canon. In thePanarion, he frequently referencedJubilees, an expanded, rewritten Genesis found among the Dead Sea Scrolls and which also circulated among early Christian readers. TheDecree of Gelasiuslater declared the text anathema. This paper explores the significance of a vocal heresiographer readingJubilees, particularly when he defined heretics based on similar reading practices. It suggests that Epiphanius saw close kinship betweenJubileesand his ownPanarion. The citations ofJubileesin thePanarionalso indicate that Epiphanius defined the text as a part of a larger Christian tradition. In doing so, Epiphanius transformedJubileesfrom Jewish apocrypha to Christian tradition. Thus, the citations ofJubileesin Epiphanius'sPanarionshow the complicated dynamics of canon consciousness in the shaping of Christian Orthodoxy.
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Petersen, Anders Klostergaard. "Human Sacrifice in Jewish and Christian Tradition". Journal for the Study of Judaism 39, nr 1 (2008): 100–101. http://dx.doi.org/10.1163/157006308x257998.

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Weisberg, Herbert F. "Tradition! Tradition? Jewish Voting in the 2012 Election". PS: Political Science & Politics 47, nr 03 (19.06.2014): 629–35. http://dx.doi.org/10.1017/s1049096514000766.

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ABSTRACTThe voting of Jews in the 2012 US presidential election is discussed in this article within the context of a recent reexamination of historical data on Jewish voting. Two Election-Night polls of Jews and the largest scientific survey of Jews to date make this detailed exploration of Jewish voting possible. Voting differences among Jews are analyzed, especially among major denominational movements. The role of American policy on the Middle East merits specific attention, particularly given concern about the potential Iranian nuclear threat to Israel. Explanations of Jewish liberalness and Democratic identification are considered, with a special focus on the role of social identity. A reluctance of Jewish conservatives to identify as Republicans is discussed as well as how Jewish conservatives react to economic and social issues. The possibility of a party realignment of Jews along generational and denominational lines is considered, as well as the impact of the Republican alliance with Evangelical Christians and the Tea Party.
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Shaham, Ron. "Christian and Jewish Waqf in Palestine during the late Ottoman period". Bulletin of the School of Oriental and African Studies 54, nr 3 (październik 1991): 460–72. http://dx.doi.org/10.1017/s0041977x00000823.

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This article deals with Palestinian Christians and Jews who availed themselves of the Muslim pious endowment institution (waqf, pi. awqāf) during the late Ottoman period. In Judaism and Christianity we find pious endowment institutions: the Jewish ‘Hekdesh’ and the Christian ‘Piae Causae’. In both religions there exists an ancient tradition of endowments for purposes which are quite similar to those of the waqf. In spite of this, Christians and Jews in Muslim territories availed themselves of the waqf from the Middle Ages until the end of the Ottoman state. This is an example of the use by minorities of the majority's legal system.
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Hakh, Samuel Benyamin. "Persoalan Status Sebagai Anak-anak Abraham dalam Surat Galatia". GEMA TEOLOGIKA 1, nr 1 (28.04.2016): 13. http://dx.doi.org/10.21460/gema.2016.11.209.

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In the apostle Paul's letter to the Galatians, one of the principal theological debate sticking to the surface is the status as children of Abraham through circumcision. Because according to a group of Jews Christian who came to Galatia, Gentile Christians shall be circumcised, and implement the law, if they want to obtain salvation. Because safety is only given to those who become the children of Abraham in full. On the other hand, Paul rejected that obligation. According to Paul, by faith in Christ, the son of Abraham, Christians in Galatia, having status as the children of Abraham and inherit the blessings of God's promise that is salvation. In this article I argue that the debate was due on the one hand, Jewish Christian groups that cling to the tradition of circumcision because of the tradition that has been in effect since Abraham and believed to be the way of salvation, while Paul emphasis on faith and obey the decision of the council in Jerusalem that circumcision is not required for the non-Jewish.
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Rozprawy doktorskie na temat "Jewish and Christian tradition"

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Robb, Julie Elaine. "The prophet like Moses : its Jewish context and use in the early Christian tradition". Thesis, King's College London (University of London), 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.407150.

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Hope, Anne-Maree, i n/a. "The Legitimacy and Suitability of the Sabbath as a Symbol of the Eschatological Age". Griffith University. School of Theology, 2005. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20070314.151801.

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This thesis demonstrates both the legitimacy and the suitability of the sabbath as a symbol of the eschatological age. Chapter one introduces the topic and hermeneutic of this thesis. In particular, it approaches the text in its final form, and with a background of postmodern influence. An overview of the sabbath in Jewish and Christian tradition in chapter two shows that the history of these traditions contains numerous concepts of the sabbath and how it is to be observed. A similar diversity of opinion is also found among contemporary scholars as to the origin and nature of the sabbath in the Hebrew Scriptures and in ancient Israel. Chapter three compares and contrasts the sabbath with other holy festivals. While the sabbath shares with these festivals the connection with the number seven, the proscription against work and even the title 'sabbath', it is unique in that it is connected with the attributes of blessedness, rest and holiness, and is presented as a memorial of creation and as a sign of the covenant between God and Israel. The connection with the concept of 'remembrance' is also confined to the sabbath and to the passover alone. Chapter four makes a more detailed examination of the sabbath passages in the Hebrew Scriptures, paying special attention to the topics of scholarly debate concerning the sabbath that were identified in chapter two. From these Scriptures, the sabbath may be legitimately interpreted as both a day of rest and a day of worship. The sabbath is also primarily presented as a Mosaic institution rather than a creation institution, and the Hebrew Scriptures contain no reference to its observance by foreigners outside of Yahweh worship in Israel. Nor is there any explicit indication that sabbath was a monthly institution, or that it had relatively little prominence during this time. An examination of the seventh-year festivals and the jubilee supports this understanding of the seventh-day sabbath. The concept of the eschatological age as a state of eternal sabbath also contains within it the implicit concept of holiness as a universal state. Chapter five investigates the legitimacy of viewing holiness in the Hebrew Scriptures as both perpetual and universal. While the Hebrew Scriptures contain mixed attitudes to the foreign nations, it does envision them as sharing in Israelite's salvation; and thus anticipates a state of universal holiness. Using the results of chapters two to five to demonstrate the legitimacy of this thesis' concept of the sabbath, the legitimacy of using this concept of the sabbath as a symbol of the eschatological age is also demonstrated. Drawing heavily on Gowan's work Eschatology in the Old Testament, chapter six identifies the primary themes of the eschatological age to be the end of sin, the presence of God, spiritual transformation, social transformation and the transformation of nature. It then examines how these themes are also found in connection with the sabbath, and shows that the nature of the sabbath is in many respects similar to the nature of the eschatological age. This makes the sabbath an especially suitable symbol of this eschatological age. Chapter seven explores what attributes of the sabbath may have made it an especially suitable symbol of the eschatological age in later Jewish and Christian traditions. In doing so, part one focuses on those unique attributes of the sabbath that were identified in chapter three; holiness, blessedness, rest, remembrance, creation and a covenant symbol. These attributes are then used to develop the sabbath as a symbol of creation and recreation. Part two then examines how Christian tradition developed new layers meaning for this symbol. In conclusion, chapter eight notes that the use of one or more of these attributes has been a frequent aspect of interpretations of the sabbath and eschatology. It is this thesis' presentation of all of these attributes together, however, as well as its identification of the uniqueness of these attributes to the sabbath, which demonstrates so strongly the suitability of the sabbath as a symbol of the eschatological age.
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Hope, Anne-Maree. "The Legitimacy and Suitability of the Sabbath as a Symbol of the Eschatological Age". Thesis, Griffith University, 2005. http://hdl.handle.net/10072/365287.

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This thesis demonstrates both the legitimacy and the suitability of the sabbath as a symbol of the eschatological age. Chapter one introduces the topic and hermeneutic of this thesis. In particular, it approaches the text in its final form, and with a background of postmodern influence. An overview of the sabbath in Jewish and Christian tradition in chapter two shows that the history of these traditions contains numerous concepts of the sabbath and how it is to be observed. A similar diversity of opinion is also found among contemporary scholars as to the origin and nature of the sabbath in the Hebrew Scriptures and in ancient Israel. Chapter three compares and contrasts the sabbath with other holy festivals. While the sabbath shares with these festivals the connection with the number seven, the proscription against work and even the title 'sabbath', it is unique in that it is connected with the attributes of blessedness, rest and holiness, and is presented as a memorial of creation and as a sign of the covenant between God and Israel. The connection with the concept of 'remembrance' is also confined to the sabbath and to the passover alone. Chapter four makes a more detailed examination of the sabbath passages in the Hebrew Scriptures, paying special attention to the topics of scholarly debate concerning the sabbath that were identified in chapter two. From these Scriptures, the sabbath may be legitimately interpreted as both a day of rest and a day of worship. The sabbath is also primarily presented as a Mosaic institution rather than a creation institution, and the Hebrew Scriptures contain no reference to its observance by foreigners outside of Yahweh worship in Israel. Nor is there any explicit indication that sabbath was a monthly institution, or that it had relatively little prominence during this time. An examination of the seventh-year festivals and the jubilee supports this understanding of the seventh-day sabbath. The concept of the eschatological age as a state of eternal sabbath also contains within it the implicit concept of holiness as a universal state. Chapter five investigates the legitimacy of viewing holiness in the Hebrew Scriptures as both perpetual and universal. While the Hebrew Scriptures contain mixed attitudes to the foreign nations, it does envision them as sharing in Israelite's salvation; and thus anticipates a state of universal holiness. Using the results of chapters two to five to demonstrate the legitimacy of this thesis' concept of the sabbath, the legitimacy of using this concept of the sabbath as a symbol of the eschatological age is also demonstrated. Drawing heavily on Gowan's work Eschatology in the Old Testament, chapter six identifies the primary themes of the eschatological age to be the end of sin, the presence of God, spiritual transformation, social transformation and the transformation of nature. It then examines how these themes are also found in connection with the sabbath, and shows that the nature of the sabbath is in many respects similar to the nature of the eschatological age. This makes the sabbath an especially suitable symbol of this eschatological age. Chapter seven explores what attributes of the sabbath may have made it an especially suitable symbol of the eschatological age in later Jewish and Christian traditions. In doing so, part one focuses on those unique attributes of the sabbath that were identified in chapter three; holiness, blessedness, rest, remembrance, creation and a covenant symbol. These attributes are then used to develop the sabbath as a symbol of creation and recreation. Part two then examines how Christian tradition developed new layers meaning for this symbol. In conclusion, chapter eight notes that the use of one or more of these attributes has been a frequent aspect of interpretations of the sabbath and eschatology. It is this thesis' presentation of all of these attributes together, however, as well as its identification of the uniqueness of these attributes to the sabbath, which demonstrates so strongly the suitability of the sabbath as a symbol of the eschatological age.
Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
School of Theology
Full Text
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Sweatman, Carl Stephen. "2 Corinthians 10-13 and Paul's use of ethos in light of ancient Near Eastern and Jewish wisdom traditions". Cincinnati, OH : Cincinnati Christian University, 2008. http://dx.doi.org/10.2986/tren.031-0178.

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Edwards, Robert Michael. "The Three Lives of James: From Jewish-Christian Traditions to a Valentinian Revelation, Preserved in Two Late Antique Attestations". Thesis, Université d'Ottawa / University of Ottawa, 2015. http://hdl.handle.net/10393/32543.

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Though discovered in 1945, the First Apocalypse of James from Nag Hammadi Codex V, 3 has received very little attention from the scholarly community. This is primarily due to the fragmentary condition of the text. Previous scholarly engagements with the text have led to the conclusion that the purpose of such a revelatory dialogue was to impart instructions for the ascent of the soul to one about to be martyred. The recent discovery of a second copy of the text simply titled “James” as part of the Tchacos Codex has led to not only a greater amount of scholarly interest, but also to different possible interpretations. From NHC V, 3 it was possible to ascertain a pre- and post- martyrdom revelation of Jesus to James, however, the text from Al Minya clearly shows a third revelatory section wherein the martyrdom of James is used as a means of revelation to Addai, the legendary founder of Eastern Syrian Christianity. Chapters one and two answer the question of why James was chosen as the protagonist of the narrative. In chapter one I look in detail at the literary construction of the martyrdom of James and problematize the development of the traditions. Chapter two then turns to a discussion of the figure of James as an authority in the developing Christian community. Chapters three and four are concerned with the literary classification of the text. Chapter three situates the First Apocalypse of James within the overarching genre of apocalyptic literature, and the specific sub-genre of gnostic apocalypses. Chapter four discusses how the text might be understood as a commission narrative while interrogating the lineage of descent beginning with the transmission of the revelation from James to Addai. Following this in chapter five I explore the cosmology of the text with particular attention to the ascent of the soul.
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Keim, Katharina Esther. "Pirqei deRabbi Eliezer : structure, coherence, intertextuality, and historical context". Thesis, University of Manchester, 2015. https://www.research.manchester.ac.uk/portal/en/theses/pirqei-derabbi-eliezer-structure-coherence-intertextuality-and-historical-context(5a243982-b0b3-4209-9cba-1b58cfb40210).html.

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The present dissertation offers a literary profile of the enigmatic Gaonic era work known as Pirqei deRabbi Eliezer (PRE). This profile is based on an approach informed by the methodology theorized in the Manchester-Durham Typology of Anonymous and Pseudepigraphic Jewish Literature, c.200 BCE to c.700 CE, Project (TAPJLA). It is offered as a necessary prolegomenon to further research on contextualising PRE in relation to earlier Jewish tradition (both rabbinic and non-rabbinic), in relation to Jewish literature of the Gaonic period, and in relation to the historical development of Judaism in the early centuries of Islam. Chapter 1 sets out the research question, surveys, and critiques existing work on PRE, and outlines the methodology. Chapter 2 provides necessary background to the study of PRE, setting out the evidence with regard to its manuscripts and editions, its recensional and redactional history, its reception, and its language, content, dating, and provenance. Chapters 3 and 4 are the core of the dissertation and contain the literary profile of PRE. Chapter 3 offers an essentially synchronic text-linguistic description of the work under the following headings: Perspective; PRE as Narrative; PRE as Commentary; PRE as Thematic Discourse; and Coherence. Chapter 4 offers an essentially diachronic discussion of PRE’s intertexts, that is to say, other texts with which it has, or is alleged to have, a relationship. The texts selected for discussion are: the Hebrew Bible, Rabbinic Literature (both the classic rabbinic “canon” and “late midrash”), the Targum, the Pseudepigrapha, Piyyut, and certain Christian and Islamic traditions. Chapter 5 offers conclusions in the form of a discussion of the implications of the literary profile presented in chapters 3-4 for the methodology of the TAPJLA Project, for the problem of the genre of PRE, and for the question of PRE’s literary and historical context. The substantial Appendix is integral to the argument. It sets out much of the raw data on which the argument is based. I have removed this data to an appendix so as not to impede the flow of the discussion in the main text. The Appendix also contains my entry for the TAPJLA database, to help illuminate the discussion of my methodology, and a copy of my published article on the cosmology of PRE, to provide further support for my analysis of this theme in PRE.
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Greif, Karen. "Loving the stranger equipping Jewish and Christian CanCare volunteers for ministry to cancer survivors from faith traditions different from their own /". Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p075-0069.

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Ali, Shah Zulfiqar. "A study of Anthropomorphism and Transcendence in the Bible and Qur'an Scripture and God in the Jewish, Christian and Islamic traditions". Thesis, University of Wales Trinity Saint David, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.503600.

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Rainbow, Jesse. "The Song of Songs and Solomonic biography in early Jewish and Christian literature (with special reference to traditions of Solomonic magic and exorcism)". Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p036-0377.

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Edwards, T. M. "The Old, the New and the rewritten : the interpretation of the biblical Psalms, in relationship to other exegetical traditions, both Jewish and Christian". Thesis, University of Oxford, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.399479.

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Książki na temat "Jewish and Christian tradition"

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Jewish-Christian gospel tradition. Leiden: E.J. Brill, 1992.

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Graf, Reventlow Henning, i Hoffman Yair, red. Creation in Jewish and Christian tradition. London: Sheffield Academic Press, 2002.

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The parables: Jewish tradition and Christian interpretation. Peabody, Mass: Hendrickson, 1998.

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The Decalogue in Jewish and Christian tradition. New York: T & T Clark, 2010.

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Edwards, David Lawrence. Two kinds of religion within the Jewish-Christian tradition. London: Council of Christians and Jews, 1986.

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Horbury, William. Christianity in ancient Jewish tradition. Cambridge: Cambridge University Press, 1999.

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A, Evans Craig, i Sanders James A. 1927-, red. The function of scripture in early Jewish and Christian tradition. Sheffield, England: Sheffield Academic Press, 1998.

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Graf, Reventlow Henning, red. Eschatology in the Bible and in Jewish and Christian tradition. Sheffield, England: Sheffield Academic Press, 1997.

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North, Gary. The Judeo-Christian tradition: A guide for the perplexed. Tyler, Tex: Institute for Christian Economics, 1990.

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The Judaeo-Christian tradition. Wyd. 2. New Haven: Yale University Press, 1995.

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Części książek na temat "Jewish and Christian tradition"

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Aitken, James K. "Jewish Tradition and Culture". W The Early Christian World, 73–93. Second edition. | New York : Routledge, 2017. | Series: Routledge worlds: Routledge, 2017. http://dx.doi.org/10.4324/9781315165837-4.

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Gregory, Andrew. "Jewish-Christian Gospel Traditions and the New Testament". W Christian Apocrypha, 41–60. Göttingen: Vandenhoeck & Ruprecht, 2014. http://dx.doi.org/10.13109/9783666540165.41.

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Katz, David S. "Philo-Semitism in the Radical Tradition: Henry Jessey, Morgan Llwyd, and Jacob Boehme". W Jewish-Christian Relations in the Seventeenth Century, 195–99. Dordrecht: Springer Netherlands, 1988. http://dx.doi.org/10.1007/978-94-009-2756-8_14.

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Groop, Kim. "Eusebius of Caesarea and the consolidation of Jewish cultural memory in the Christian church around the Constantinian shift". W Tradition and Innovation, 407–14. London: CRC Press, 2021. http://dx.doi.org/10.1201/9780429297786-58.

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"THE JEWISH-CHRISTIAN GOSPELS". W Jewish-Christian Gospel Tradition, 27–43. BRILL, 1991. http://dx.doi.org/10.1163/9789004312838_003.

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"Jewish tradition and culture". W The Early Christian World, 106–36. Routledge, 2002. http://dx.doi.org/10.4324/9780203470626-12.

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"Preliminary material". W Jewish-Christian Gospel Tradition, I—VII. BRILL, 1991. http://dx.doi.org/10.1163/9789004312838_001.

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"THE EVIDENCE FOR JEWISH-CHRISTIAN GOSPELS". W Jewish-Christian Gospel Tradition, 1–26. BRILL, 1991. http://dx.doi.org/10.1163/9789004312838_002.

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"TEXT AND COMMENTARY". W Jewish-Christian Gospel Tradition, 45–146. BRILL, 1991. http://dx.doi.org/10.1163/9789004312838_004.

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"ABBREVIATIONS". W Jewish-Christian Gospel Tradition, 147. BRILL, 1991. http://dx.doi.org/10.1163/9789004312838_005.

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Streszczenia konferencji na temat "Jewish and Christian tradition"

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Magonet, Jonathan. "Is there a Future for ‘Jewish-Christian’ Dialogue?" W Hat der ,jüdisch-christliche‘ Dialog Zukunft? Gegenwärtige Aspekte und zukünftige Perspektiven in Mitteleuropa. Göttingen: V&R unipress, 2017. http://dx.doi.org/10.14220/9783737007177.25.

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Périneau, Sylvie. "ÉNONCIATION AUDIOVISUELLE : FAUT-IL RENIER CHRISTIAN METZ?" W New Semiotics. Between Tradition and Innovation. IASS Publications, 2015. http://dx.doi.org/10.24308/iass-2014-103.

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TOKAREV, D. A. "LIBERATION FROM SUFFERING IN THE CHRISTIAN PHILOSOPHICAL TRADITION". W Проблемы и вопросы современной науки. Научно-Издательский Центр Международной Объединенной Академии Наук (НИЦ МОАН), 2018. http://dx.doi.org/10.18411/pivsn-50.

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Anwar, Khoirul, Abu Hapsin, Nazar Nurdin, Ubbadul Adzkiya, Iman Fadhilah i Tedi Kholiludin. "Ka'b Al-Ahbar: Founder of the Transformation Jewish Tradition to Islam". W Proceedings of the First International Conference on Islamic History and Civilization, ICON-ISHIC 2020, 14 October, Semarang, Indonesia. EAI, 2021. http://dx.doi.org/10.4108/eai.14-10-2020.2303851.

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Wasida, Lilly Yulia, Rolina A. E. Kaunang i Febri Kurnia Manoppo. "Silaturahmi (Gathering) Tradition of Muslim-Christian Families in Kampung Jawa Tondano". W Proceedings of the 1st Annual Internatioal Conference on Social Sciences and Humanities (AICOSH 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/aicosh-19.2019.53.

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Vatamanu, Catalin. "THE VOICE OF GOD AND ITS ANTHROPOMORPHIC REPRESENTATION IN THE JEWISH AND CHRISTIAN ART". W 5th SGEM International Multidisciplinary Scientific Conferences on SOCIAL SCIENCES and ARTS SGEM2018. STEF92 Technology, 2018. http://dx.doi.org/10.5593/sgemsocial2018/2.2/s06.019.

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Gross, Zehavit. "Silencing Socialization Among Spiritual Religious Jewish, Christian Arab, Muslim, and Bedouin Girls in Israel". W 2020 AERA Annual Meeting. Washington DC: AERA, 2020. http://dx.doi.org/10.3102/1570479.

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Gross, Zehavit. "Silencing Socialization Among Spiritual Religious Jewish, Christian Arab, Muslim, and Bedouin Girls in Israel". W 2021 AERA Annual Meeting. Washington DC: AERA, 2021. http://dx.doi.org/10.3102/1686730.

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KULAHINA-STADNICHENKO, Hanna. "THE CONCEPTS OF HAPPINESS AND HOLINESS IN THE CHRISTIAN TRADITION: RELIGIOUS DISCOURSE". W Proceedings of The Third International Scientific Conference “Happiness and Contemporary Society”. SPOLOM, 2022. http://dx.doi.org/10.31108/7.2022.23.

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The article notes that with the beginning of Russia's military aggression and its insidious attack on Ukraine on February 24, 2022, we have new accents in our approaches to understanding the phenomenon of happiness. Ukrainian churches and religious organizations have given a proper assessment of the war waged by Russia against Ukraine. At the same time, solving the problem of happiness is not relevant and, in general, characteristic of the Christian tradition, in which the category of holiness is analogous to the perception of the happy way of life of the individual. In this article, the author compares the concepts of happiness and holiness through the phenomena of holiday, sin. The author considers new theological approaches to understanding "social" and "collective" sin. Understanding holiness as the ability to overcome suffering, to affect, allows us to distinguish two types, ascetic and corporeal. Holiness as a life-affirming principle (ability to live) is reflected in the phenomenon of the folk type of holiness, the origin of which is attributed to the seventeenth - nineteenth centuries, associated with the active process of desacralization of all spheres of life. Modern theologians speak of the need for a positive, optimistic perception of the surrounding reality in order to fulfill the individual mission of Orthodox believers, linking the implementation of this mission with the acquisition of a special state of holiness. There is a "theology of earthly realities" that overcomes the gap between the sacred and the secular, postulates the need for a conscious faith that loves the world and makes people happy. Key words: holiness, holiday, folly, sin, happiness
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Croitoru, Ion. "EDUCATION FOR THE YOUNG IN EUROPE. THE DILEMMA BETWEEN SECULAR ETHOS AND CHRISTIAN TRADITION". W SGEM 2014 Scientific Conference on PSYCHOLOGY AND PSYCHIATRY, SOCIOLOGY AND HEALTHCARE, EDUCATION. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b11/s3.090.

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Raporty organizacyjne na temat "Jewish and Christian tradition"

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Prud’homme, Joseph. Quakerism, Christian Tradition, and Secular Misconceptions: A Christian’s Thoughts on the Political Philosophy of Ihsan. IIIT, październik 2020. http://dx.doi.org/10.47816/01.006.20.

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In his elegant and insightful book Muqtedar Khan admonishes Muslims to do beautiful things. It is an arresting call in a book itself beautiful in style, clarity, and boldness of vision for a better world. Professor Khan’s quest for beauty in a specific Muslim context: the beauty that arises when actions are done with the inescapable sense that God sees all one does – or, Ihsan. But what exactly do the commands of God require of those who, knowing He is watching, set themselves the task of scrupulously doing His will?
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