Bibliografias temáticas / Jews and Gentiles

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Literatura científica selecionada sobre o tema "Jews and Gentiles"

Autor: Grafiati
Publicado: 25 de julho de 2024
Última modificação: 31 de julho de 2024

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Artigos de revistas sobre o assunto "Jews and Gentiles"

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Rodríguez, Rafael. "The Ἰουδαῖος in Romans: First to the Gentile-Become-Jew, Then Also to the Gentile-as-Gentile". Catholic Biblical Quarterly 86, n.º 1 (janeiro de 2024): 124–43. http://dx.doi.org/10.1353/cbq.2024.a918373.

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Abstract: Pauline scholars have read ὁ Ἰουδαῖος in Romans as a native-born Jew who stands over and against τὰ ἔθνη ("the nations," or "gentiles"). The ethnonym Ἰουδαῖος, however, applied also to proselytes, to non-Jews who became Jews. Paul lived in a world in which Ἰουδαῖος applied to people Paul did not accept as Ἰουδαῖοι. In Paul's view, being a Ἰουδαῖος is an immutable, genealogical identity unavailable to anyone not born a Ἰουδαῖος. In some cases, the Ἰουδαῖος in Romans 1–3 is a so-called (or self-styled) "Jew." Paul demonstrates how gentiles' efforts at becoming a Jew ( sans scare quotes) nevertheless leaves them closer to the gentile-as-gentile than to the native-born Jew.
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Cohen, Shaye J. D. "Crossing the Boundary and Becoming a Jew". Harvard Theological Review 82, n.º 1 (janeiro de 1989): 13–33. http://dx.doi.org/10.1017/s001781600001600x.

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Who was a Jew in antiquity? How was “Jewishness” defined? How did a non-Jew become a Jew, and how did a Jew become a non-Jew? In their minds and actions the Jews erected a boundary between themselves and the rest of humanity, the gentiles, but the boundary was always crossable and not always clearly marked. A gentile might associate with Jews and observe Jewish practices, or might “convert” to Judaism and become a proselyte. A Jew might avoid contact with Jews and cease to observe Jewish practices, or might deny Judaism outright and become an “apostate.” Or the boundary could be blurred through the marriage of a Jew with a gentile.
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Na, Kang-Yup. "The Conversion of Izates and Galatians 2:11-14". Horizons in Biblical Theology 27, n.º 1 (2005): 56–78. http://dx.doi.org/10.1163/187122005x00103.

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AbstractBut when Cephas came to Antioch, I opposed him to his face because he stood self-condemned. For before certain people came from James, he used to eat with the Gentiles. After they came, however, he drew back and kept himself separate for fear of the circumcision faction. And the other Jews joined him in this hypocrisy, so that even Barnabas was led astray by their hypocrisy. But when I saw that they were not acting consistently with the truth of the gospel, I said to Cephas in front of all of them, "If you, a Jew, live like a Gentile and not like a Jew, how is it that you force the Gentiles to become Jews?" (Galatians 2.11-14)
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TAYLOR, JUSTIN. "The Jerusalem Decrees (Acts 15.20, 29 and 21.25) and the Incident at Antioch (Gal 2.11–14)". New Testament Studies 47, n.º 3 (julho de 2001): 372–80. http://dx.doi.org/10.1017/s0028688501000224.

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The ‘Jerusalem decrees’ of Acts 15.20, 29 and 21.25 can be interpreted both as ‘Noachide commandments’, implicitly keeping the separation between Jews and Gentiles, and as analogous to the decrees for resident aliens in Lev 17–18 and elsewhere, implicitly allowing Gentiles to associate with Jews under certain conditions. What is at stake is the status to be assigned to Gentiles by the community of Jewish believers in Jesus. These interpretations correspond to the attitudes towards Gentile believers at Antioch manifested, according to Gal 2.11–14, respectively by James and by Cephas.
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Cohen, Yitshak. "Rabbi Meir Simcha of Dvinsk and His Attitude toward Gentiles". Review of Rabbinic Judaism 17, n.º 2 (13 de agosto de 2014): 218–51. http://dx.doi.org/10.1163/15700704-12341269.

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This article examines various issues in R. Meir Simha Hacohen’s (rms) halakhic approach toward gentiles. His approach demonstrates innovation, and it attests mostly to moderation and an effort to reach a compromise with gentiles. We see that his halakhic and judicial approach does not advocate a complete detachment between Jews and gentiles; on the contrary, it encourages increased relations between them. On all the issues examined here, where the Halakhah could be interpreted in a strict manner or leniently, rms follows the approach that facilitates relations between Jews and gentiles. His position is consistent and forms a broad fundamental approach according to which, whenever it is possible to set the laws governing the relations between Jew and gentiles on an even footing, one should make an effort to do so. The article exposes several broad principles in rms’s attitude toward gentiles, for example, the rationale that distinguishes between religious matters and worldly affairs. The laws governing the latter apply to gentiles as well and are identical for gentiles and Jews. The article also shows that rms issued a series of rulings aimed at compromising with gentiles and bringing Jews and gentiles closer together. The article explains rms’s approach of meeting gentiles half way by examining the historical and sociological circumstances within which he acted, including the fact that in Eastern Europe his Jewish circle did not perceive itself as self-referential and conservative. This enabled rms to develop his moderate approach.
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Oliver, Isaac W. "Forming Jewish Identity by Formulating Legislation for Gentiles". Journal of Ancient Judaism 4, n.º 1 (14 de maio de 2013): 105–32. http://dx.doi.org/10.30965/21967954-00401005.

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The following paper explores the formulation of universal commandments for non-Jews within the book of Jubilees and compares it with rabbinic traditions that also deal with Gentiles and law observance. The discussion concerning commandments incumbent upon all of humanity in Jubilees betrays a remarkable preoccupation with promoting the observance of particular laws (e. g., Sabbath and circumcision) for Jews alone—universal law becomes a means for highlighting Israel’s special covenantal status. The bitter opposition expressed in Jubilees against Gentiles is best understood as a polemical response to events redefining Jewish-Gentile relations during the second century B. C. E.
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Crane, Jonathan. "Jews Burying Gentiles". Review of Rabbinic Judaism 10, n.º 2 (2007): 145–61. http://dx.doi.org/10.1163/157007007783121731.

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Schaser, Nicholas J. "Unlawful for a Jew? Acts 10:28 and the Lukan View of Jewish-Gentile Relations". Biblical Theology Bulletin: Journal of Bible and Culture 48, n.º 4 (29 de outubro de 2018): 188–201. http://dx.doi.org/10.1177/0146107918801512.

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Most scholars read Peter's claim that it is unlawful for Jews to associate with Gentiles (Acts 10:28a) as an accurate statement on Jewish-Gentile relations according to Luke. However, Luke problematizes this view by showing Peter to be unaware of Jewish-Gentile interactions that preceded him, both in Israel's Scriptures and Luke–Acts. Rather than reflecting the exclusionary state of pre-Christian Judaism, Acts 10:28a constitutes a fallacy that Luke invalidates via intertextual references to ethnic inclusivity throughout biblical history. Peter's misunderstanding provides Luke with the theological rationale for Paul to take the missionary mantle from Peter as the apostle to the Gentiles.
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Jung, Gi Moon. "The Role of Paul in the Mission to Gentiles of Early Christianity". Institute of History and Culture Hankuk University of Foreign Studies 87 (31 de agosto de 2023): 141–68. http://dx.doi.org/10.18347/hufshis.2023.87.141.

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I tried to investigate to what extent Paul contributed to the gentile mission of early Christianity in this paper. The gentile mission didn't originate with Paul. Judaism, the mother religion of Christianity encouraged Jews to propagate Judaism to the gentiles in some degrees. It is unclear how the ‘law free mission’ that did not enforce the law on gentiles began. A few Jewish leaders explored the possibility, but Jewish leaders generally opposed it. The Acts of the Apostles vaguely described this. Philip's mission to the Ethiopian eunuch and Peter's mission to Cornelius may have led to the beginning of the mission free from law very early. However, considering that it was a question of whether to force circumcision on gentiles during the Apostolic Conference, it is not clear whether a mission without law was settled before the Apostolic Conference. Nevertheless the common saying that Paul is the founder of Christianity is true in some sense. He made the principle, “There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus”, as the first rule of his churches. He tried to abolish the discrimination of nations, classes, genders. Therefore his churches were new creations in the ancient world.
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Moessner, David P. "Paul in Acts: Preacher of Eschatological Repentance to Israel". New Testament Studies 34, n.º 1 (janeiro de 1988): 96–104. http://dx.doi.org/10.1017/s0028688500022232.

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The ‘enigmatic ending’ of Acts continues to baffle the exegetes. Not the least of its difficulties is the status of ‘the Jews’ after Paul's peculiarly solemn pronouncement of Isa 6. 9–10 against a ‘closed’ and ‘hardened’ people (Acts 28. 26–27). Coming as it does as a climax to the equally ponderous pronouncements of judgment in Acts 13. 46 and 18. 6, for many scholars the cumulative, three-fold impact of this indictment resounds a note of finality, of foreclosure upon Israel which consequently consummates an era and looks ahead almost exclusively to a Gentile church. The two leading clusters of opinion expressing this understanding are those associated with E. Haenchen – viz., that repentance for Israel by the end of Acts is de facto now over, with Gentiles replacing Jews as the people of God – or with J. Jervell – that a core of repenting Jews constitutes a restored Israel which, along with increasing numbers of Gentiles, by the end of chapter 28 has completed its mission to unrepenting Jews who no longer have a right to the name ‘Israel’ or ‘people of God’.
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Teses / dissertações sobre o assunto "Jews and Gentiles"

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White, Margaret E. "Righteous Gentiles rescuers of the Jews during the Holocaust /". Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Lee, Sang-In. "Mission to the Jews and the Gentiles in the Gospel of Matthew". Thesis, University of Aberdeen, 2003. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=120496.

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This thesis investigates the theme of mission to the Gentiles in Matthew’s gospel.  Questions arising include:  Was Matthew a Jew or a Gentile?  What was the nature of the community that he addressed, and how was it related to Judaism?  How did he view the Judaism of his time?  Should there be a continuing mission to the Jews?  Did Matthew believe that the church, including specifically his own community, should be involved in mission to the Gentiles?  How could he show this in a Gospel about a Jesus who rarely met Gentiles and even told his disciples not to go to Gentiles during his lifetime?  If he did commend mission to the Gentiles, were there any conditions (such as circumcision and other Jewish commandments) that they must fulfil?  How did Matthew’s attitude compare with those of the other Synoptic Evangelists and Paul? The thesis arises from the need to respond to such scholars as D. Sim, A. J. Saldarini and J. A. Overman who are sceptical to various degrees that Matthew was an enthusiast for mission to the Gentiles.  Although a majority of scholars have held that Matthew was a proponent of the Gentile mission, nobody has as yet responded to the case against this view and treated the evidence supplied by the Gospel in detail.  After summarising current scholarly debate (Introduction) the present thesis will go carefully through the Gospel, treating all those passages that are relevant to the problem and interacting particularly with scholars who deny Matthew’s concern that his own church should evangelise the Gentiles.
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Nordlinger, McDonnell Lillooet. "In the Company of Gentiles: Exploring the History of Integrated Jews in British Columbia, 1858-1971". Thesis, Université d'Ottawa / University of Ottawa, 2011. http://hdl.handle.net/10393/20200.

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By way of five microhistories focusing on the lives of Cecelia Davies Sylvester, Hannah Director, Leon Koerner, Harry Adaskin, and Nathan Nemetz, this study examines various modes of integration for Jews within particular periods of British Columbian (BC) history. Each microhistory explores the boundaries that were crossed and fostered by Jews whose careers and social contributions led them outside the confines of the established Jewish community. These Jews represent the vanguard of Jewish integration for each era to which they contributed.
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Gadenz, Pablo T. "Called from the Jews and from the Gentiles Pauline ecclesiology in Romans 9 - 11". Tübingen Mohr Siebeck, 2008. http://d-nb.info/995735034/04.

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Usue, Emmanuel Ordue. "The place of non-Jews/foreigners in the early post-exilic Jewish community in Ezra and Nehemiah". Diss., Pretoria : [s.n.], 2004. http://upetd.up.ac.za/thesis/available/etd-02052004-102606.

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Tung, Chun-Lan. "Paul's missionary tactics : faith and the law for Jews, for Gentiles and for a mixed community". Thesis, University of Edinburgh, 1993. http://hdl.handle.net/1842/30863.

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The main question of this thesis, how Paul employs various missionary tactics to meet different situations, is explained in Chapter One. The question stems from the debate on whether Paul has a coherent attitude to the law or not. The position adopted here is that Paul has various attitudes to the law and that these various attitudes are the tactical implications of a missionary strategy which is designed to meet different situations. There are three missionary tactics. Chapter Two deals with Paul's first missionary tactic: Paul encourages Jews to observe the whole law, rather than to practise circumcision only. Paul provides a law-bound tactic as an option for Jews, because the law is often so important for Jews that, unless they are allowed to continue to obey the law, it will be very difficult for them to become Christians. Observance of the law, however, is considered only as a life-style appropriate to making the response of faith. What is essential for salvation is faith in Christ. Chapter Three explains Paul's second missionary tactic: for Gentiles faith alone is essential. The law is not necessary for them to become members of God's people. Here Paul employs the Abraham story and claims that Abraham was reckoned as righteous by faith long before he was circumcised. Accordingly, he is a 'man of faith'. Therefore those who want to inherit blessings given through him must possess what Abraham has, that is faith. Chapter Four talks about Paul's last missionary tactic: when Paul faces a mixed community of Jews and Gentiles, he requires each individual to choose whatever he believes to be an appropriate way to respond to faith: Jewish Christians may respond to God's saving grace by observance of the law, while Gentile Christians may respond to the same grace in another way, a way freed from Jewish law and also freed from those things which are incompatible with faith.
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Cantelli, Arianna. "Male Jews and female gentiles: intermarriage and exogamous relations in the fiction of Philip Roth, Saul Bellow and Bernard Malamud". Doctoral thesis, Università Ca' Foscari Venezia, 1995. http://hdl.handle.net/10579/687.

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Clawson, Kevin Leon. ""Come to the Knowledge of Their Redeemer": The Book of Mormon's Message to the House of Israel". BYU ScholarsArchive, 2019. https://scholarsarchive.byu.edu/etd/8568.

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One of the major themes in the Book of Mormon is the promises of the Lord to the house of Israel. Even before Lehi and his family left the promised land, Lehi and Nephi prophesied of the future scattering and gathering of Israel. After the family of Lehi arrived on the Americas, prophets continued to teach about God’s covenants with Israel. The destiny of the house of Israel was a major theme in the books of 1 and 2 Nephi, and also at the end of the Book of Mormon in the teachings of Jesus Christ, Mormon, and Moroni.In Lehi’s prophecy about the house of Israel in 1 Nephi 10, he prophesied that the future remnants of the house of Israel would be scattered and then defined how they would be gathered together again. They would do so by coming to the knowledge of their Lord and Redeemer (see 1 Nephi 10:14, emphasis added). When teaching about the house of Israel, many prophets taught similar principles as Lehi. Additionally, many prophets—including Nephi, Jacob, Alma, Samuel, Jesus Christ, Mormon, and Moroni—alluded to Lehi’s same phrase when they taught about the house of Israel during their own ministries. In the various sermons about the covenants of God with the house of Israel, several prophecies and principles were repeated. All of the major writers on the plates knew that the remnant of Israel would be scattered. They also taught that in the latter days, the gospel would go forth first to the Gentiles, who would in turn gather the scattered remnants of Israel. The instrument and tool by which they would be gathered would be the writings of the Nephite prophets – the Book of Mormon. Most important, the Gentiles and house of Israel would be gathered by coming to the knowledge of Jesus Christ as their Redeemer. The Book of Mormon prophets understood these teachings and engraved them on the plates to come forth to the world in the latter days. This thesis surveys the teachings of the prophets in the Book of Mormon about the gathering of the house of Israel. It also discusses the allusions and references to Lehi’s prophecy about how the Gentiles and house of Israel will be gathered – by coming to the knowledge of Jesus Christ, their Lord and their Redeemer.
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Van, der Westhuizen Elsabé. "Jesus en die insluiting van nie–Jode by die kerk na aanleiding van Matteus 16:18 / Elsabé van der Westhuizen". Thesis, North-West University, 2011. http://hdl.handle.net/10394/6919.

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The gospel according to Matthew has particularistic (i.e. specific to the Jews) as well as universal features. The particularistic features are demonstrated by the Jews included in the gospel, whereas the gentiles (non–Jews) are representative of the gospel’s universal nature. Traditionally, it is said that the gentiles in the gospel often come to confess Jesus as the Messiah, whereas the majority of Jews reject Him. Gentiles who come to confess Jesus will likely become part of the church. However, some researchers doubt whether the gospel according to Matthew does indeed present such a positive picture of the gentiles. This may have implications for the inclusion of the gentiles in the church. The question arises whether gentiles become part of the church by virtue of their confession of Jesus as the Christ. The purpose of this study was thus to determine whether gentiles become part of the church by virtue of their confession. Chapter 1 sets out the background to the research question and the problem statement. Chapter 2 asks whether gentiles do indeed come to confess the Messiah. The birth narratives provide an outlook of gentiles who will come to a confession. In the ministry narratives, the Roman officer and the Canaanite woman acknowledge Jesus’ authority. The Roman officer receives the promise that non–Jews will be part of the Kingdom of Heaven. The Canaanite woman points towards gentiles who will triumph over the gates of hell. When Jesus dies, the Roman soldiers acknowledge Him as the Son of God. This is based on a literature study. Chapter 3 asks whether the Jews reject Jesus as the Messiah. The fulfilment citations place the unrighteousness of the Jews in continuity with Israel of old, and the disputations and declaration of woe reveal the hypocrisy of the Jewish leaders. This is also based on a literature study. Chapter 4 explores the meaning of the word rock (petra) on which Jesus builds His church ? according to Matthew 16:18. In order to establish the meaning of the word, an overview of the word’s interpretation history is provided. Secondly, the meaning of the word is also determined exegetically. Chapter 5 sets out a summary of all the findings of the study. The main findings are: Gentiles often come to confess Jesus; in contrast, most Jews reject Jesus as the Messiah. Jesus builds the church on Himself as the Rock, but extends the privilege to those, like Peter, who confess Him to become lesser bricks in the church. It can therefore be said that gentiles become part of the church by confessing Jesus as the Christ.
Thesis (M.A. (New Testament))--North-West University, Potchefstroom Campus, 2011.
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Olmstead, Wesley G. "Matthew's trilogy of parables : the nation, the nations and the reader in Matthew 21.28 - 22.14 /". Cambridge [u.a.] : Cambridge Univ. Press, 2003. http://www.loc.gov/catdir/toc/cam031/2003053192.html.

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Livros sobre o assunto "Jews and Gentiles"

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Ash, Bernard H. We Jews: A handbook for gentiles. Tucson, AZ: Wheatmark, Inc., 2007.

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Bibliowicz, Abel Mordechai. Jews and Gentiles in the Early Jesus Movement. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137281104.

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Shlomo, Berger, ed. Travels among Jews and Gentiles: Abraham Levie's travelogue Amsterdam 1764. Leiden: Brill, 2002.

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Jostein, Ådna, e Kvalbein Hans 1942-, eds. The mission of the early church to Jews and Gentiles. Tübingen: Mohr Siebeck, 2000.

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Perzis, Mosheh. Sefer Patbag ha-melekh: Pisḳe halakhot be-hilkhot pat u-vishule goyim : ʻim beʼur Beʼer ha-melekh, tsiyunim, meḳorot u-maśa u-matan be-divre ha-posḳim rishonim, aḥaronim u-Maran ha-Shulḥan ʻarukh ... ; ṿe-nilṿeh elav be-sofo ḥidushim u-veʼurim ... Nośe ha-melekh u-vo ṭeʻamim ṿe-tsiyune meḳorot ... Shomer ha-melekh u-vo berure halakhot ... Ḥolon: Mosheh Perzis, 2005.

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Young, Brad. Paul, the Jewish theologian: A Pharisee among Christians, Jews, and Gentiles. Peabody, Mass: Hendrickson Publishers, 1997.

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Meltzer, Milton. Rescue: The story of how gentiles saved Jews in the Holocaust. New York: HarperTrophy, 1988.

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Meltzer, Milton. Rescue: The story of how gentiles saved Jews in the Holocaust. New York: HarperCollins, 1988.

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Reuven, Zaide. Tabernacles =: Sukot = succot : when the Messiah feasts with Jews and Gentiles. Dallas: Zaide Reuven's Esrog Farm, 1999.

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Larsen, David L. Jews, gentiles, and the church: A new perspective on history and prophecy. Grand Rapids, MI: Nashville, Tenn. :distributed by Thomas Nelson, 1995.

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Capítulos de livros sobre o assunto "Jews and Gentiles"

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Cave, Peter, e Dan Cohn-Sherbok. "Israel within: Jews and Gentiles". In Arguing about Judaism, 148–53. 1. | New York : Routledge, 2020.: Routledge, 2020. http://dx.doi.org/10.4324/9780429319730-18.

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Goshen-Gottstein, Alon. "Avoda Zara between Jews and Gentiles: Nachmanides’ Model". In Same God, Other god, 59–80. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1007/978-1-137-45528-4_7.

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Reed, Clare. "Vampires and Gentiles: Jews, Mormons and Embracing the Other". In The Modern Vampire and Human Identity, 128–45. London: Palgrave Macmillan UK, 2013. http://dx.doi.org/10.1057/9780230370142_8.

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Bibliowicz, Abel Mordechai. "The Anti-Jewish Strand in the New Testament". In Jews and Gentiles in the Early Jesus Movement, 1–10. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137281104_1.

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Bibliowicz, Abel Mordechai. "Supersession". In Jews and Gentiles in the Early Jesus Movement, 103–13. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137281104_10.

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Bibliowicz, Abel Mordechai. "The Anti-Jewish Strand in Hebrews". In Jews and Gentiles in the Early Jesus Movement, 115–37. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137281104_11.

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Bibliowicz, Abel Mordechai. "The Anti-Jewish Strand in Barnabas". In Jews and Gentiles in the Early Jesus Movement, 139–50. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137281104_12.

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Bibliowicz, Abel Mordechai. "The Second-Century Protagonists". In Jews and Gentiles in the Early Jesus Movement, 151–65. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137281104_13.

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Bibliowicz, Abel Mordechai. "The Anti-Jewish Strand in Ignatius". In Jews and Gentiles in the Early Jesus Movement, 167–71. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137281104_14.

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Bibliowicz, Abel Mordechai. "The Anti-Jewish Strand in Justin: The Dialogue with Trypho the Jew". In Jews and Gentiles in the Early Jesus Movement, 173–78. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137281104_15.

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