Artykuły w czasopismach na temat „Jewish and Christian tradition”
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1
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sanctification of the Sabbath presents an entirely new challenge for a Christianity that does not view Judaism as superseded or outdated.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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Sandelin, Karl-Gustav. "The Jesus-Tradition and Idolatry". New Testament Studies 42, nr 3 (lipiec 1996): 412–20. http://dx.doi.org/10.1017/s0028688500020865.
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We do not find the word εἰδωλολατρία (idolatry) in the canonical Gospels. Persons appearing in the latter and representing non-Jewish religion are never denounced by Jesus as idolaters, not even Pontius Pilate, whose religiously provocative actions against the Jews are known through Philo and Josephus. In the word ‘dogs’ which Jesus uses in the dialogue with the woman near Tyre (Mark 7.27, cf. Matt 7.6) there may be an allusion to pagan religion, but this is not certain. The low profile towards non-Jewish religion in our Gospels stands in contrast to the New Testament writings which precede them, i.e. the letters of Paul, or which come after them, e.g. Acts and the Book of Revelation. In his confrontation with non-Jews and in his prophecies about the share of the peoples in the Kingdom of God Jesus seems to be indifferent towards non-Jewish religion, in contradistinction to many New Testament writers and also many Jewish contemporaries, such as the Qumran Essenes (1QS 2.11–12, 17; cf. Deut 29.17–20; CD 11.14, 12.6–11; lQpHab 12.12–14) and Philo. If the Gospels were written by persons with an interest in transmitting the Christian message to the non-Jewish world, it seems odd that explicit anti-pagan utterances in the mouth of Jesus are almost lacking.
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Duff, Nancy J. "Christians Preparing for Conversation: Jewish–Christian Relations". Theology Today 74, nr 3 (październik 2017): 243–51. http://dx.doi.org/10.1177/0040573617721914.
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This article suggests that Christians need to prepare for Jewish–Christian conversation by cultivating a better knowledge of Jewish traditions and by critically examining Christian doctrine and biblical interpretation to rid Christian language and attitudes of anti-Judaism. To do the latter, Christians do not have to give up core beliefs of the Christian faith.
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Perșa, Răzvan. "The Image of Jews According to the Canonical Tradition of the Orthodox Church". Religions 14, nr 1 (9.01.2023): 91. http://dx.doi.org/10.3390/rel14010091.
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In this study, the author attempts to analyze the canons of the Orthodox Church, which are still normative for all Orthodox Autocephalous Churches, in order to identify the image of Jews and the restrictions or prohibitions imposed by these canonical texts. The paper is structured in three parts that analyze the canonical provisions regarding Jewish religious influences, Judaizing practices, Jewish–Christian religious syncretism, and social interaction with Jews based on religious influences. The main purpose of the present paper is to identify whether the Canonical Tradition of the Orthodox Church contains a form of anti-Semitism or exclusion of Jews on the basis of these texts. A well-articulated contextual interpretation of the canons is necessary to understand the relationships between Christians and Jews in the Byzantine period. To this end, the canons of the Orthodox Church will be interpreted in the social, historical, doctrinal, and canonical context of their promulgation in the life of the Orthodox Church.
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Rabin, Shari. "Jews in Church: Rethinking Jewish-Christian Relations in Nineteenth-Century America". Religions 9, nr 8 (3.08.2018): 237. http://dx.doi.org/10.3390/rel9080237.
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Studies of Jewish-Christian relations in the nineteenth century have largely centered on anti-Semitism, missionary endeavors, and processes of Protestantization. In this literature, Jews and Judaism are presented as radically separate from Christians and Christianity, which threaten them, either by reinforcing their difference or by diminishing it, whether as a deliberate project or as an unconscious outcome of pressure or attraction. And yet, Jews and Christians interacted with one another’s religious traditions not only through literature and discussion, but also within worship spaces. This paper will focus on the practice of churchgoing by Jewish individuals, with some attention to Christian synagogue-going. Most Jews went to church because of curiosity, sociability, or experimentation. Within churches, they became familiar with their neighbors and with Christian beliefs but also further clarified and even strengthened their own understandings and identities. For Jews, as for other Americans, the relationship between identification and spatial presence, belief and knowledge, worship and entertainment, were complicated and religious boundaries often unclear. The forgotten practice of Jewish churchgoing sheds light on the intimacies and complexities of Jewish-Christian relations in American history.
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Klepper, Deeana. "Historicizing Allegory: The Jew as Hagar in Medieval Christian Text and Image". Church History 84, nr 2 (15.05.2015): 308–44. http://dx.doi.org/10.1017/s0009640715000086.
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Over the course of the thirteenth and fourteenth centuries, Christian thinkers turned rhetorically to the biblical servant Hagar (Genesis 16 and 21) to establish, or at least support, specific policies restricting Jewish interaction with Christians. Referencing St. Paul's allegorical interpretation of Abraham, Sarah, and her servant Hagar in his Epistle to the Galatians, they transformed a longstanding association of Hagar with the old law, synagogue, or a vague Jewish “other” into a figure representative of Jews living in their midst. The centrality of St. Paul's allegory in western Christian liturgical and exegetical traditions made it a useful framework for thinking about contemporary Christian-Jewish relations. This article is a consideration of the intertwining of biblical typology and history; an examination of the way one particularly rich typological reading came to give meaning to relationships between real Christians and Jews in medieval Europe. A proliferation of Hagar imagery in word and image offered a structure for thinking about Jewish policies in a way that moved beyond Augustine's insistence on toleration. The association of living Jews with the haughty, disrespectful, ungrateful servant sent away by Abraham provided an effective support for increasingly harsh treatment of Jews in Christian society.
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Tottoli, Roberto. "Muslim Traditions Against Secular Prostration and Inter-Religious Polemic". Medieval Encounters 5, nr 1 (1999): 99–111. http://dx.doi.org/10.1163/157006799x00286.
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AbstractMuslim tradition forbids the prostration before men (secular prostration). The utterances of the Prophet Muhammad highlight this prohibition, contrasting it to the customs in use among Christians and Jews in the regions surrounding the peninsula. This precept is not stated in the Qur¸ān where, instead, the cases of the prostration of Joseph before his father and of Adam before the angels arc mentioned. After the advent of Islam, Christian and Jewish authors tried to give response to Muslim polemical attitudes. John of Damascus and Abū Qurra above all rejected the Muslim accusations, relying upon biblical references, drawing a distinction between prostration to God and prostration before men. The same direction is taken by the Jewish Qirqisānī in a long passage in his Kitāb al-anwār.
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Myllykoski, Matti. "James the Just in History and Tradition: Perspectives of Past and Present Scholarship (Part I)". Currents in Biblical Research 5, nr 1 (październik 2006): 73–122. http://dx.doi.org/10.1177/1476993x06068700.
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James the Just, the brother of Jesus, is known from the New Testament as the chief apostle of the Torah-obedient Christians. Up to the last quarter of the twentieth century, Jewish Christianity was regarded as an unimportant branch of the early Christian movement. Correspondingly, there was remarkably little interest in James. However, in the past two decades, while early Christianity has been studied as a form of Judaism, the literature on James has grown considerably. Now some scholars tend to assume that James was a loyal follower of his brother right from the beginning, and that his leadership in the church was stronger than traditionally has been assumed. Fresh studies on Acts 15 and Galatians 2 have opened new questions about the Christian Judaism of James and social formation of the community which he led. Part II of this article, to be published in a later issue of Currents, will treat the rest of the James tradition—James's ritual purity, martyrdom and succession, and his role in the Gnostic writings and later Christian evidence. It will conclude with reflections concerning James and earliest Jewish-Christian theology.
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Treiger, Alexander. "John of Scythopolis on Divine Darkness". Vigiliae Christianae 74, nr 1 (23.01.2020): 76–83. http://dx.doi.org/10.1163/15700720-12341419.
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Abstract The present article provides a commentary on the sixth-century Christian bishop John of Scythopolis’ scholion on Dionysius the Areopagite’s Mystical Theology I.3. In this scholion, John discusses the various Greek translations of Ex. 20:18/21. He also refers to a Jewish cosmological tradition about the seven heavens. Various rabbinic parallels to John of Scythopolis are discussed. The article argues that John most likely has recourse to an oral Jewish tradition, transmitted to him by a Jewish informant in Scythopolis. John of Scythopolis’ scholion thus provides important evidence on Christian-Jewish contacts in Byzantine Palestine.
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Ray, Jonathan. "The Jew in the Text: What Christian Charters Tell UsAbout Medieval Jewish Society". Medieval Encounters 16, nr 2-4 (2010): 243–67. http://dx.doi.org/10.1163/157006710x497751.
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AbstractThis paper will explore the viability and limits of using non-Jewish charters for the reconstruction of medieval Jewish history. While the settlement charters have long been recognized as important sources for institutional history, their value to the understanding of the Jewish community has yet to be fully explored. Analysis of these documents has tradition-ally been limited to determining the level of royal protection of Jewish rights or the nature of Jewish-Christian relations. These charters were, in large part, products of Jewish requests. In locating the voice of the Jewish petitioner within these charters it becomes possible discern the priorities, needs and fears of the medieval Jewish community. Furthermore, these documents also suggest ways in which Jews used Christian secular authority as an instrument for the establishment of political structures internal to their communities.
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Lehmann, Daniel. "Sebastian Münster and his Sources: The Messiah in Rome and the Convergence of Christian-Jewish Polemic and Intra-Christian Conflict". Journal of Early Modern Christianity 8, nr 2 (1.11.2021): 135–51. http://dx.doi.org/10.1515/jemc-2021-2009.
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Abstract The Talmudic story of an encounter between Rabbi Joshua ben Levi and the Messiah at the gate of Rome served medieval Christians well in their polemics against the Jews. This was, it seemed, a Jewish affirmation of the truth of Christianity: not only did the legend indicate that the Messiah had already come, it also placed him in Rome, the epicenter of the Christian faith. For that very reason, however, later Protestant polemicists could hardly be expected to utilize the story correspondingly, not after rejecting the primacy of Rome. This article considers a number of Protestant responses to the Jewish Messiah in Rome tradition. Its primary focus, though, is on two anti-Jewish treatises by Sebastian Münster. As Stephen G. Burnett has demonstrated, Münster’s texts draw heavily from pre-Reformation polemical works – in other words, works that accepted Rome’s preeminence; the present article argues that Münster managed to subtly convey his own Protestant sensitivities in discussing the Joshua b. Levi story, all the same. This close reading of Münster offers a unique perspective on the convergence of Christian-Jewish controversy and Protestant-Catholic tensions, and especially on the role and development of the former in light of the latter.
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Ben Johanan, Karma. "Uncensored: Recovering Anti-Christian Animosity in Contemporary Rabbinic Literature". Harvard Theological Review 114, nr 3 (lipiec 2021): 393–416. http://dx.doi.org/10.1017/s0017816021000250.
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AbstractThis article focuses on the recovery of censored Jewish texts in contemporary Orthodox rabbinic literature. I show that contemporary Orthodox scholars make use of critical methods which are close to those of the historical, philological, and biblical sciences, in order to reconstruct those portions of the Jewish tradition which were omitted or transformed in the early-modern period by Christian censorship or by Jews with an “eye” to the censor. As the censored texts were mostly omitted or changed because they were recognized as offensive to Christian sensitivities, their current recovery entails also a renewed discussion of Judaism’s attitude to Christianity. I argue that the “uncensoring” of Jewish traditions is closely connected with expressions of animosity towards Christianity. The combination of this animosity with the use of modern scientific methods brings the common cultural assumptions which relate resistance to inter-faith rapprochement with “traditionalism,” and a reactionary approach to modernism, into question.
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Radzik, Zuzanna. "Złudzenie symetrii. Na marginesie polskiego tłumaczenia żydowskiej antyewangelii „Toledot Jeszu”". Studia Litteraria et Historica, nr 2 (30.06.2014): 186–210. http://dx.doi.org/10.11649/slh.2013.008.
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An illusion of symmetry. On the Polish translation of the Jewish anti-gospel “Toledot Yeshu”The article was inspired by the introduction to the Polish translation of Toledot Yeshu (by Jan Iluk). The translator suggests that Toledot Yeshu might have been the cause of the Christian anti-Judaism. This is an unjustified opinion, and this paper provides a review of the current state of research on the Christian-Jewish relations in the ancient times and the causes of the negative opinions on Jews being taught in Christian tradition. The author suggests that Toledot Yeshu should be read as a chronicle of the Jewish perspective of the mutual relations between Jews and Christians. Złudzenie symetrii. Na marginesie polskiego tłumaczenia żydowskiej antyewangelii „Toledot Jeszu”Punktem wyjścia artykułu są uwagi zawarte we wstępie do polskiego tłumaczenia tekstów żydowskiej antyewangelii Toledot Jeszu przez Jana Iluka (Żydowska politeja i Kościół w Imperium Rzymskim u schyłku antyku, t. 2: Żydowska Antyewangelia. Antyczna tradycja i nowożytne trwanie). Tłumacz i zarazem autor opracowania sugeruje, że teksty Toledot Jeszu mogły stać się przyczyną chrześcijańskiego antyjudaizmu. Krytykując to założenie, autorka artykułu referuje aktualny stan badań na temat relacji chrześcijańsko-żydowskich w starożytności oraz przyczyn chrześcijańskiego negatywnego nauczania na temat Żydów. Następnie proponuje lekturę Toledot Jeszu jako zapisu żydowskiej perspektywy wzajemnych stosunków Żydów i chrześcijan.
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Jensen, Robin M. "The Offering of Isaac in Jewish and Christian Tradition". Biblical Interpretation 2, nr 1 (1994): 85–110. http://dx.doi.org/10.1163/156851594x00051.
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AbstractUntil recently, early Christian artistic representations of Abraham offering Isaac for sacrifice have been understood as symbols of Christ's passion and (simultaneously or alternately) typological references to the Eucharistic offering. This interpretation has been influenced by early Christian writings which understand Isaac to have been a type of Christ and his offering a prefigurement of Jesus' passion. In the past two decades some scholars have challenged that interpretation, particularly with reference to images that were made before the mid-fourth century CE, partly by offering arguments regarding the place of the artistic image in the religion's social matrix, and partly by distinguishing different purposes for images and texts. This paper examines the images themselves and re-opens the question of the artistic presentation of this biblical narrative and its interpretation. The first section of the study presents the most exemplary images, and then examines both early Christian and Jewish literature regarding the sacrifice of Isaac. The last section of the paper critiques various scholars' interpretations of the images' meaning in early Christian times by reflecting on the integration of text and image, as well as the methods and problems of iconographical study. Of particular concern is the question of what characterizes "popular" communication. The paper concludes that, although presented in a different form and possibly more available to a general audience, early Christian artistic representations may be vehicles for the same symbolic and allegorical typologies that are presented in documents from the same time period and geographical region.
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SÁENZ-BADILLOS, Ángel, i Arturo PRATS. "Selomoh Bonafed y la lógica cristiana del siglo XV". Revista Española de Filosofía Medieval 10 (1.10.2003): 15. http://dx.doi.org/10.21071/refime.v10i.9244.
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Study of an unpublished debate between the Jewish intellectual Selomoh Bonafed (first half of the 15th century) and a young Jewish philosopher, on the value of the logic taught by the Christian masters of the time. Bonafed, who studied Logic in Latin with a Christian master, defends in a convincing way the superiority of this tradition against the most usual one followed by Arab and Jewish philosophers, even if he totally rejects Christian theology.
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Wold, Benjamin. "Genesis 2–3 in Early Christian Tradition and 4QInstruction". Dead Sea Discoveries 23, nr 3 (8.11.2016): 329–46. http://dx.doi.org/10.1163/15685179-12341407.
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Narratives about the Garden of Eden from Genesis 2–3 were popular among both early Jewish and Christian interpreters. More than other compositions found at Qumran, 4QInstruction gives sustained attention to these chapters of Genesis when offering instruction. Observations about how creation traditions are used in 4QInstruction provides the opportunity to assess the intense debates about the use of these chapters among both the so-called “proto-orthodox” and “gnostic” Christians of, especially, the second-century ce. These competing interpretations of Genesis 2–3 in early Christianities display continuities with 4QInstruction and these interpretive strands offer perspective on later readers, most notably Augustine of Hippo.
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Resnick, Irven Michael. "Medieval Automata and Later Medieval Judeophobia". Journal of Medieval Religious Cultures 48, nr 1 (1.01.2022): 1–20. http://dx.doi.org/10.5325/jmedirelicult.48.1.0001.
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ABSTRACT A widely shared sense among later medieval Christians that Jews represented a growing threat led to efforts to clearly mark or distinguish Jews. These efforts often demanded special garments or distinguishing marks on Jews' clothes, or sought natural signs visible in the Jews' body that would identify them. When these measures failed, some fifteenth-century Spanish Christians placed their hopes on mechanical devices or automata that could clearly identify Jews, conversos, or crypto-Jews in order to effect a separation between Christian and Jewish communities. This article examines Alonso Tostado's description of a “talking head” or automaton, inspired by one previously fashioned by Albertus Magnus, which identified any Jew who attempted to enter the town of Tábara. It traces this tradition through early modern Spanish and French literature to demonstrate the special concern to safeguard Christian “purity of blood” in Spain but absent in French sources.
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Jaffe-Berg, Erith. "Drama as Disputation in Mantua". Medieval Encounters 24, nr 5-6 (3.12.2018): 666–79. http://dx.doi.org/10.1163/15700674-12340036.
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AbstractThe Jewish community of Mantua in Italy, a vibrant cultural center for Jews, performed plays for the Christian community from at least as early as 1520. During the 150 years of continuous theatre production, there were no public disputations in Mantua even though residents of Mantua often partook in debates elsewhere. This essay argues that theatre functioned as a forum for disputation in Mantua supplanting the need for a formal tradition of disputation. Theatre provided a context for the exchange in ideas about social functioning within each community, and it enabled Jewish community members to air ideas about the value of Jewish ideals in relation to Christian ideals. As soon as the Jews ceased producing theatre for their own community and for the Christian community, disputation began. Therefore, it appears as if the absence of theatre as a public forum for exchange made it necessary to have recourse to disputations.
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Stoyanov, Yuri. "The Debate on Medieval Western Christian Dualism through the Prism of Slavonic Pseudepigrapha". Scrinium 14, nr 1 (20.09.2018): 334–50. http://dx.doi.org/10.1163/18177565-00141p23.
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Abstract The study of the Old Slavonic pseudepigrapha has assumed wider significance in wider areas of Jewish and Christian religious history after recent research has indicated their importance for the investigation of early Jewish and Christian apocalypticism, Gnosticism and the Jewish Merkabah tradition. The article intends to present the state of evidence and research of the influx of early Jewish and Christian parabiblical narratives and notions in western medieval heretical milieux (via the transmission of Slavonic apocryphal traditions through Eastern dualist channels). The parabiblical narratives or elements of earlier pseudepigraphic texts in the sources for Catharism have been largely downplayed or ignored in the current debates on medieval Western heresy. However, they should be reintegrated in the central ground of these debates, as they provide vital clues to medieval dualist stances on Scripture and the exegetical and compilatory techniques in recasting biblical and parabiblical material in medieval theological and literary environments
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Rainbow, Jesse. "The Song of Songs and the Testament of Solomon: Solomon's Love Poetry and Christian Magic". Harvard Theological Review 100, nr 3 (lipiec 2007): 249–74. http://dx.doi.org/10.1017/s0017816007001587.
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A widespread early Christian tradition regarded Solomon as the great exorcist and magician of antiquity, the forerunner of the exorcistic activity of Jesus, and the genius of later Christian magic and divination. In time, this tradition (henceforth the “Solomon magus” tradition) would become increasingly syncretistic and would yield the numerous grimoires and claviculae of the Middle Ages, but in the early centuries of Christianity, the tradition produced texts which were more or less haggadic, that is, engaged in the exegesis of canonical materials and rooted in earlier Jewish interpretive traditions. Modern students of the documents of this tradition have long perceived its debt to the Old Testament, particularly to the portrait of Solomon in 1 Kgs 5:9–14 (4:29–34), a text which both traditional Christian and modern critical interpreters have subsequently explained in nonmagical terms. While Solomon's magical identity is widely recognized to be inspired by the biblical description of his greatness, little is known about how readers in the Solomon magus tradition interpreted the canonical books of traditional Solomonic authorship—the Song of Songs, Proverbs, Ecclesiastes and the Wisdom of Solomon.
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WAAIJMAN, Kees. "Mysticism from the Perspective of the Jewish-Christian Tradition". Studies in Spirituality 2 (1.01.1992): 5–50. http://dx.doi.org/10.2143/sis.2.0.2014697.
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Harrisville, Roy A. "Book Review: The Parables: Jewish Tradition and Christian Interpretation". Interpretation: A Journal of Bible and Theology 53, nr 4 (październik 1999): 425. http://dx.doi.org/10.1177/002096439905300420.
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Nothaft, C. Philipp E., i Justine Isserles. "Calendars Beyond Borders: Exchange of Calendrical Knowledge Between Jews and Christians in Medieval Europe (12th-15th Century)". Medieval Encounters 20, nr 1 (17.02.2014): 1–37. http://dx.doi.org/10.1163/15700674-12342155.
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Abstract During the Middle Ages, calendars played a significant role in both the Jewish and Christian communities as a means of reckoning time and structuring religious worship. Although calendars spawned a rich and extensive literature in both medieval Latin and Hebrew, it remains a little-known fact that Jews and Christians studied not only their own calendrical traditions, but also those of their respective rival group: Jewish scribes incorporated Christian material into Hebrew calendrical manuscripts, while some Christian scholars even dedicated entire treatises to the calendar used by Jews. The present article will examine these sources from a comparative perspective and use them to shed new light on the intellectual exchange that took place between Jews and Christians during the twelfth to fifteenth centuries. Particular attention will be paid to the role of oral vs. written transmission in the transfer of calendrical knowledge from one context to another.
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Pavlenko, Pavlo Yuriyovych. "Judeo-Christianity as a Cultural-Religious Phenomenon in the Context of Early Christian Tradition and Modern Religion". Ukrainian Religious Studies, nr 43 (19.06.2007): 38–52. http://dx.doi.org/10.32420/2007.43.1866.
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Even in the superficial reading of the New Testament, the fact that all the texts attributed to the Apostle Paul are too different not only in their creed, but also in their orientation to representatives of the Hellenistic world is striking. In contrast, the Gospels, the Epistles of James, Peter, John, Judas, and the Epistle to the Jews, and the Book of Revelation, are focused solely on the Jewish reader, have a clear, Jewish attitude. In one way or another, they constantly emphasize that Jesus of Nazareth is a Jewish Savior.
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Larsson, Stefan. "Just an ordinary Jew". Nordisk Judaistik/Scandinavian Jewish Studies 29, nr 2 (2.11.2018): 3–16. http://dx.doi.org/10.30752/nj.73240.
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The apostle Paul, author of many letters in the New Testament, is often considered to be the father of Christian antisemitism and a staunch opponent of keeping the Torah. This perspective has been shared both by Jews and Christians throughout the centuries, until the late twentieth century. For the last forty years or so, a new paradigm on Paul has taken shape, one where Jewish scholarship and research on ancient Judaism is making a significant difference. The picture of a Second Temple-period Pharisee is emerging, possibly with connections to early forms of Merkabah mysticism. There are no longer any reasons but ‘tradition’ that Paul should not be a part of Jewish studies, and this article gives some of the arguments for this timely re-appropriation of one of the best-known Jews in history.
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Bitsch, Sebastian. "Hell’s Kitchen: The Banquet in the Hereafter and the Reflexion of Zoroastrian Eschatological Motifs in the Qurʾān". Iran and the Caucasus 26, nr 4 (30.11.2022): 323–44. http://dx.doi.org/10.1163/1573384x-20220402.
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This article discusses potential Zoroastrian prefigurations concerning the Qurʾānic imagination of tormenting and distasteful food in hell. Although research on paradise and hell in the Qurʾān and the Islamic tradition has recently undergone a significant revival, recognizing potential allusions to Jewish, Christian, and—to a lesser extent—ancient Arabic traditions, Zoroastrian texts continue to be largely neglected. While scholars have argued that the banquet scenes in hell have no antecedents in Jewish or Christian literature and should therefore be understood as echoing or rather inverting and perverting ancient Arabic evocations of generous hospitality, some remarkable parallels in the Zoroastrian tradition will be brought to attention here. It is thus intended to argue for the plausibility of a reflection of Zoroastrian ideas in the Qurʾānic milieu, particulary in relation to eschatological ideas.
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Moore, Deborah Dash. "Jewish GIs and the Creation of the Judeo-Christian Tradition". Religion and American Culture: A Journal of Interpretation 8, nr 1 (1998): 31–53. http://dx.doi.org/10.1525/rac.1998.8.1.03a00020.
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“Fifty years ago last June,” Bernard Bellush recalled, “our naval vessel, LST 379, plowed through the choppy waters of the English Channel under overcast skies. We were part of the vast Allied armada heading for the D-day invasion of Omaha Beach in France. Despite briefings,” he admitted, “not one of us was prepared for the cliffs bristling with German armament.” Raised in a socialist Jewish home, Bellush joined the army to fight in World War II like tens of thousands of other American Jewish men. His recollections deserve our attention not merely for the time and place that they recall—though the experience of the D-Day invasion is inherently interesting—but also for what happened on LST 379 as it crossed the Channel in 1944.
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Fasching, Darrell J. "Can Christian Faith Survive Auschwitz?" Horizons 12, nr 1 (1985): 7–26. http://dx.doi.org/10.1017/s0360966900034290.
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AbstractThis paper argues that, for both Jews and Christians, the Holocaust represents a hermeneutic rupture. After Auschwitz, Jews find their belief in the God of history called into question. And Christians find their past interpretations of the Gospel as good news called into question, when forced by the Holocaust to see that it has been used to justify 2000 years of persecution, expulsion, and pogrom against the Jewish people. For Christians to acknowledge the Holocaust as hermeneutic rupture is to give it the authority of a new hermeneutic criterion for interpreting the Gospel, in which nothing is the word of God which denies the covenantal integrity of the Jewish People. The Holocaust forces a redefinition of the “canon within the canon” in which Paul's letter to the Romans and the Book of Job become central texts. Romans becomes the cornerstone of post-Holocaust theology because it predates the fall of the temple and the emergence of the anti-Judaic myth of Christian supercession and affirms the ongoing election of the Jewish people. And after the Holocaust, the Book of Job takes on new meaning as an allegory, only a desacralized Christianity which demythologizes some of its most sacred traditions in order to affirm human dignity and Jewish integrity can survive Auschwitz with any authenticity.
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Nirenberg, David. "“Judaism” as Political Concept". Representations 128, nr 1 (2014): 1–29. http://dx.doi.org/10.1525/rep.2014.128.1.1.
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This article traces a long history in Christian political thought of linking politics, statecraft, and worldly authority to the broader category of carnal literalism, typed as “Jewish” by the Pauline tradition. This tradition produced a tendency to discuss political error in terms of Judaism, with the difference between mortal and eternal, private and public, tyrant and legitimate monarch, mapped onto the difference between Jew and Christian. As a result of this history, transcendence as a political ideal has often figured (and perhaps still figures?) its enemies as Jewish.
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Pittle, Kevin D. "Jewish Mystical Insights for Christian Anthropologists". OKH Journal: Anthropological Ethnography and Analysis Through the Eyes of Christian Faith 7, nr 1 (31.01.2023): 1–16. http://dx.doi.org/10.18251/okh.v7i1.179.
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The Jewish mystical tradition of Kabbalah, as reflected in ethnohistoric documents underwriting the beliefs and practices of contemporary neo-kabbalists, practitioners of shamanic Judaism, Jewitchery, and other para-Judaic spiritualities (including Hermetic Qabalah and Christian Cabala) illustrate a cosmological theory of “kabbalistic perspectivism” analogous to the Amazonian perspectivism reported by Eduardo Viveiros de Castro (1998). Consideration of kabbalistic perspectivism provides Messianic Jewish, gentile Christian, and other religiously committed anthropologists opportunity for practicing comparative theology. It also may serve as a model for developing “methodological possibilianism,” an ontologically-oriented complement to the epistemological model of critical realism popularized by Christian anthropologists Paul Hiebert and Charles Kraft.
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CHARLES, J. DARYL. "The Use of Tradition-Material in the Epistle of Jude". Bulletin for Biblical Research 4, nr 1 (1.01.1994): 1–14. http://dx.doi.org/10.2307/26422099.
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Abstract The history of the interpretation of Jude, broadly speaking, is one of omission or misunderstanding. Most commentary on the epistle over the last hundred years, while being highly derivative in nature, has lacked thoughtful inquiry. One factor that has discouraged serious study is the writer's use of OT and extrabiblical tradition-material. Surviving Jewish literature from the last two centuries B.C. and first century A.D. is decisive in helping to explain the religious thought-world reflected in the NT. This is particularly the case in Jude. The use of Jewish tradition-material in the epistle invites the reader to give attention to the writer's exegetical methodology— a methodology owing to a distinctly Palestinian Jewish-Christian cultural milieu. In Jude, significant theological truth is wrapped in literary arguments of the day. Literary sources, all part of a well-calculated literary strategy, are marshalled for the purpose of addressing urgent pastoral need. Lessons from the past bear forcefully on the present as a means of admonishing the Christian community.
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CHARLES, J. DARYL. "The Use of Tradition-Material in the Epistle of Jude". Bulletin for Biblical Research 4, nr 1 (1.01.1994): 1–14. http://dx.doi.org/10.5325/bullbiblrese.4.1.0001.
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Abstract The history of the interpretation of Jude, broadly speaking, is one of omission or misunderstanding. Most commentary on the epistle over the last hundred years, while being highly derivative in nature, has lacked thoughtful inquiry. One factor that has discouraged serious study is the writer's use of OT and extrabiblical tradition-material. Surviving Jewish literature from the last two centuries B.C. and first century A.D. is decisive in helping to explain the religious thought-world reflected in the NT. This is particularly the case in Jude. The use of Jewish tradition-material in the epistle invites the reader to give attention to the writer's exegetical methodology— a methodology owing to a distinctly Palestinian Jewish-Christian cultural milieu. In Jude, significant theological truth is wrapped in literary arguments of the day. Literary sources, all part of a well-calculated literary strategy, are marshalled for the purpose of addressing urgent pastoral need. Lessons from the past bear forcefully on the present as a means of admonishing the Christian community.
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Barbu, Daniel. "Emotions and the Hidden Transcript". Cromohs - Cyber Review of Modern Historiography 25 (31.01.2023): 110–41. http://dx.doi.org/10.36253/cromohs-12952.
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This article focuses ont he reception, circulation and transmission of Jewish narratives on Jesus in early modern Italy. The Italian Peninsula witnessed an important revival of Jewish culture in the sixteenth and seventeenth century, due, among other things, to the influx of Jewish refugees from Spain and Portugal. Italy stood at the junction of the Ashkenazi and Sephardi worlds, acquiring a central role in the dissemination, transmission, and renewed development of polemical traditions, including the Jewish stories on Jesus and the origins of Christianiy known as Toledot Yeshu. I argue that Toledot Yeshu in fact constituted the background of many discussions between Christian and Jews in that context. Almost a third of all extant Toledot Yeshu manuscripts in fact originate from Italy, which thus provides a key site for understanding the place and function of this tradition at a particular time and place.
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Chung, Paul S. "Karl Barth regarding Election and Israel: For Jewish-Christian Mutuality in Interreligious Context". Journal of Reformed Theology 4, nr 1 (2010): 23–41. http://dx.doi.org/10.1163/156973110x495612.
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AbstractCan Barth’s theology contribute to the development of post-Shoa theology? It is argued in the North American context that Barth remains tied to a Christian tradition of anti-Semitism. Scholars committed to renewal of Jewish-Christian relations learn from the radical legacy of Barth’s theology of Israel while at the same time critically distancing themselves from his limitations. This paper attempts to analyze Barth’s theology of election and Israel for the sake of Jewish-Christian mutuality and its implications for interreligious peace.
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Weinholt, Karin. "Christian relations with Judaism and Jewish people: theory and practice". Nordisk Judaistik/Scandinavian Jewish Studies 19, nr 1-2 (1.09.1998): 109–22. http://dx.doi.org/10.30752/nj.69552.
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The stipulation of terms, that are topics of vital importance to Judaism, is gathered around 4 subjects: 1) Scripture and tradition, 2) the idea of God, 3) the idea of man, and 4) the conception of salvation. Following each subject I shall point out possible ground for a dialogue between Jewish and Christian theologians. To my mind the relations with Judaism and the Jewish people have to be in dialogue. It is a try to move from theory to practice. In Judaism of today the interpretations and teachings of the Talmudic rabbis and sages are still valid. Not as dogmas, of which Judaism has very few, in reality there is still one, that of the one true God. This state of affairs is related to the character of Jewish tradition: It is everlasting debate.
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Mathews, Susan F. "Eschatology in the Bible and in Jewish and Christian Tradition". Journal of Jewish Studies 50, nr 2 (1.10.1999): 328–29. http://dx.doi.org/10.18647/2218/jjs-1999.
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Moore, Deborah Dash. "Jewish GIs and the Creation of the Judeo-Christian Tradition". Religion and American Culture: A Journal of Interpretation 8, nr 1 (styczeń 1998): 31–53. http://dx.doi.org/10.2307/1123913.
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Novak, David. "The Jewish Ethical Tradition in the Modern University". Journal of Education 180, nr 3 (październik 1998): 21–39. http://dx.doi.org/10.1177/002205749818000303.
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Here proposed is an interpretation of pluralism and multiculturalism that separates these concepts from the notion of relativism. David Novak sees multiculturalism as a promising context for exploring human nature and discovering or affirming certain truths about it. He asserts that the inclusion of formerly excluded cultural traditions such as Judaism in the universities of North America has been been a give-and-take enterprise, benefiting both tradition and university. The Jewish ethical tradition was absent from medieval universities, as were Jews themselves—universities had their beginnings as theological seminaries in a totally Christian society and culture. Only with the rise of the nation-state and the modern secularized university was there any attention to Judaism, usually treated as part of someone else's history, e.g., “Ancient Middle East.” It wasn't until the 1960s that the advent of multiculturalism led to an opening for Jewish Studies. The author believes that the best hope for university and society is the move toward interculturalism, which he sees happening in Canada. The intercultural society is one in which a moral consensus might be reached “by rational discussion of the approaches of a variety of cultures.”
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Veling, Terry. "Edmond Jabès: Rabbi-Poet of the Book". Pacifica: Australasian Theological Studies 7, nr 1 (luty 1994): 13–30. http://dx.doi.org/10.1177/1030570x9400700103.
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This article serves as an introduction to the writings of Jewish poet Edmond Jabès. Whereas the Christian metaphor of “fulfilment” has influenced Western interpretive practice, the Jewish metaphor of “exile” runs as a counter-history to the dominant Christian tradition. Jabès points to a wandering, nomadic truth that knows absence and the desert, sustained by an open, indeterminate Book rather than a closed, completed Book. This “exilic hermeneuric” is central to Jabès' writings.
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Splitter, Wolfgang. ",,Wir bitten euch, dieses Geld anzunehmen“ Jüdische Hilfe für die Salzburger und Berchtesgadener Emigranten 1732/33". Zeitschrift für Religions- und Geistesgeschichte 63, nr 4 (2011): 332–47. http://dx.doi.org/10.1163/157007311798293566.
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AbstractThe expulsion of the Lutherans from the Catholic Archbishopric of Salzburg and adjacent Berchtesgaden is a prominent example of early modern confessional migration. Until now, however, the liberal support these emigrants enjoyed from Jewish individuals and entire Jewish communities on their way to Brandenburg-Prussia and other Protestant territories has not yet received any scholarly attention of note. Based on contemporary sources, this article analyzes all known cases of Jews aiding these expellees. While anti-Jewish sentiments widely persisted among German Lutherans, pietist theologians cultivated a mission-oriented philo-Judaism, interpreting the Jews' help for the emigrants as a harbinger of a lasting Jewish-Christian rapprochement. The Jews' support challenged classical anti-Jewish stereotypes by turning the traditional roles of Jews and Christians in pre-modern society upside down.
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Belcher, Kimberly H., Kevin G. Grove i Sonja K. Pilz. "Recording as the Re-Membering Work of the People: A Catholic-Jewish Dialogue on the Body and Liturgical Memory". Studia Liturgica 51, nr 2 (wrzesień 2021): 122–42. http://dx.doi.org/10.1177/00393207211033997.
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The word leitourgia, meaning the work of the people, is often used to describe Christian worship and has also been adopted by many scholars of Jewish public worship. This word implies that liturgical worship in the Jewish and Christian traditions is a work that incorporates a people or assembly. The time- and place-shifting afforded by new recording technologies, however, alters the nature of liturgical work and its relationship to tradition, memory, and the assembly. In this article, phenomenology and reflexivity are deployed to examine the role of the body and its liturgical formation on producing and revisiting recorded liturgy. Liturgical work is already practiced by worshippers who (often in defiance of official leadership) record and view recorded liturgies. The embodied work of this displaced assembly reveals unexpected similarities in Jewish and Catholic ordained leaders’ “flattening” before the physical and metaphorical cameras of Western public life. Finally, diverse experiences of recorded liturgy are used to compare theological concepts of liturgical memory in Jewish and Catholic thought.