Готові списки джерел за темами / Grief – Religious aspects – Judaism

Добірка наукової літератури з теми "Grief – Religious aspects – Judaism"

Автор: Grafiati
Опубліковано: 10 грудня 2022
Оновлено: 28 січня 2023

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Статті в журналах з теми "Grief – Religious aspects – Judaism"

1

Klass, Dennis. "Religious Aspects in the Resolution of Parental Grief." Prevention in Human Services 10, no. 1 (July 24, 1991): 187–209. http://dx.doi.org/10.1300/j293v10n01_11.

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2

Syreeni, Kari. "Separation and Identity: Aspects of the Symbolic World of Matt 6.1–18." New Testament Studies 40, no. 4 (October 1994): 522–41. http://dx.doi.org/10.1017/s0028688500023973.

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A salient feature of the so-called cult-didache in Matt 6.1–18 is its concern for typically Jewish forms of piety. Almsgiving, prayer, and fasting are discussed in a way which to many commentators suggests an inner-Jewish debate. The provenance of the section would be a reform movement within Judaism with few distinctive Christian emphases. In contrast to this line of interpretation, it will be argued that the traditional cultic section as well as its redaction and incorporation into the Sermon on the Mount belong in a community which had broken its ties with Judaism decisively on a practical level. The community still adhered to the religious symbols of Judaism, but these symbols were filled with new meanings and were designed to legitimate what was basically a rather different symbolic world.
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3

Reynolds, Gabriel Said. "On the Presentation of Christianity in the Qurʾān and the Many Aspects of Qur’anic Rhetoric". Al-Bayān – Journal of Qurʾān and Ḥadīth Studies 12, № 1 (8 липня 2014): 42–54. http://dx.doi.org/10.1163/22321969-12340003.

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Many important western works on the Qurʾān are focused on the question of religious influences. The prototypical work of this genre is concerned with Judaism and the Qurʾān: Abraham’s Geiger’s 1833 Was hat Mohammed aus dem Judenthume aufgenommen, or “What Did Muhammad Acquire from Judaism?” In Geiger’s work – and the works of many who followed him – material in the Qurʾān is compared to similar material in Jewish or Christian literature in the hope of arriving at a better understanding of the Qurʾān’s origins. In the present article I argue that these sorts of studies often include a simplistic perspective on Qur’anic rhetoric. In order to pursue this argument I focus on a common feature of these works, namely a comparison between material in the Qurʾān on Christ and Christianity with reports on the teachings of Christian heretical groups. Behind this feature is a conviction that heretical Christian groups existed in the Arabian peninsula at the time of Islam’s origins and that these groups influenced the Prophet. I will argue that once the Qurʾān’s creative use of rhetorical strategies such as hyperbole is appreciated, the need to search for Christian heretics disappears entirely.
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4

Yangarber-Hicks, Natalia. "Messianic Believers: Reflections on Identity of a Largely Misunderstood Group." Journal of Psychology and Theology 33, no. 2 (June 2005): 127–39. http://dx.doi.org/10.1177/009164710503300206.

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Despite much progress made in understanding multicultural and religious diversity, certain ethnic and religious groups continue to be neglected by the psychological community. Messianic Judaism remains a largely misunderstood and ignored expression of cultural and spiritual diversity. Numerous fears and misconceptions persist within both Christian and Jewish communities with regard to this movement. Even less is known about the psychological experiences of individuals committed to Messianic Judaism as they navigate the mazeway of their identity. This article attempts to shed some light on aspects of psychological identity of Messianic believers by first presenting the historical and theological background of the movement and its influence on the current experiences of its adherents. Research on ethnicity and its psychological consequences is then used to elucidate unique aspects of Messianic identity. Finally, practical recommendations for mental health professionals working with this population and a future research agenda are provided.
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5

Marshall, Ronald, and Patsy Sutherland. "The Social Relations of Bereavement in the Caribbean." OMEGA - Journal of Death and Dying 57, no. 1 (August 2008): 21–34. http://dx.doi.org/10.2190/om.57.1.b.

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The objectives of this article are to discuss the various types of behaviors associated with grief and bereavement, and to examine the relationships, consequences, and outcomes of bereavement practices among the various religious and ethnic groups in the English-speaking Caribbean Islands of Jamaica, Trinidad, Grenada, and Barbados. The rituals associated with death and grief differs across cultures and is greatly influenced by religious beliefs and traditions. How these rituals are played out depend on the culture of origin and level of acculturation of the various groups into mainstream society. In the Caribbean region, expressions of grief represent religious and cultural traditions that may have a significant impact on social relations, particularly in multi-ethnic and multicultural societies. In the English-speaking Caribbean Islands of Jamaica, Trinidad, Grenada, and Barbados, mourning follows the patterns of traditional religious practices which have remained consistent over time. While families and friends may offer social support before and after burial or cremation, the social aspects of bereavement may also have implications for inter-group relations. Insights into bereavement practices and what it holds for ethnic and religious groups in contemporary Caribbean are presented.
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6

Greenberger, Chaya. "Religion, Judaism, and the challenge of maintaining an adequately immunized population." Nursing Ethics 24, no. 6 (January 27, 2016): 653–62. http://dx.doi.org/10.1177/0969733015623096.

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A slow but steady trend to decline routine immunization has evolved over the past few decades, despite its pivotal role in staving off life-threatening communicable diseases. Religious beliefs are among the reasons given for exemptions. In the context of an overview of various religious approaches to this issue, this article addresses the Jewish religious obligation to immunize. The latter is nested in the more general obligation to take responsibility for one’s health as it is essential to living a morally productive life. Furthermore, the individual’s responsibility extends to supporting communal health by contributing to herd immunity. Judaism embraces evidence-based information regarding immunization safety and efficacy and holds the resulting professional guidelines to be religiously binding. From a Jewish perspective, government bodies need to weigh respect for individual autonomy to refrain from immunization against preserving public safety, such that waiving autonomy should be reserved for immediately life-threatening situations. Nurses’ knowledge and understanding of the Jewish legal approach as explicated in this article and those of other religions in which similar principles apply (such as Islam and Christianity) can enrich their awareness of how revering God can go hand in hand with an obligation to prevent illness for the self and the community by immunizing.
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7

Shishigina, Maria. "Factors of Designing of Religious Identity Progressive Judaism’s Representatives by the Example of Moscow Community Le-dor Va-dor." Tirosh. Jewish, Slavic & Oriental Studies 18 (2018): 221–36. http://dx.doi.org/10.31168/2658-3380.2018.18.5.1.

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Identity in modern sociocultural discourse is one of the most actual issues that affects at epistemological, cultural and social processes. Variability, pluralism and the changing nature of the conditions in which the individual acts create certain models for choice. The problem of selfdetermination of an individual in such ambiguous discourse is put forward on one of the first plans of philosophical themes of the present day. The analysis of identity allows defining and explaining the changes in the social and personal aspects of self-determination of a person. Religion is the main factor of the individual’s identity, which creates the feeling that the world really is what it seems. Representatives of a religious minority have an additional element of solidarity based on isolation from representatives of the titular denomination of a certain region. In this article, an attempt has been made to comprehend the mechanisms for constructing the identity of representatives of progressive Judaism in Russia (on the example of the community of Le-dor Va-dor in Moscow). Analysis of the design of the identity of representatives of progressive Judaism allows us to identify the most significant constants in the ways of identifying a person in a multi-confessional modern society. The mere fact of the existence in Russia of progressive Judaism gives rise to the formation of specifically separate relationships between representatives of different currents of Judaism. In the religious space of the city of Moscow, the progressive community of Judaism occupies a significant place among the Jewish population, which, due to the processes of globalization, increasingly turns to religion as a factor of referring itself to a certain community. The strategy of building an identity by the progressive community of Judaism in Moscow shows that the community as a public institution based on the reproduction of established traditions takes its own specific features. The mechanisms of constructing religious identity within the framework of the community under consideration became the basis for group consolidation and acquired the status of significant for each individual within this community. This local version of progressive Judaism is largely different from the Western version and has its own specific features.
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8

Lupovitch, Howard. "Neolog: Reforming Judaism in a Hungarian Milieu." Modern Judaism - A Journal of Jewish Ideas and Experience 40, no. 3 (September 12, 2020): 327–54. http://dx.doi.org/10.1093/mj/kjaa012.

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Abstract This article explores the mentality of Neolog Judaism and how its early proponents fashioned a centrist, non-ideological alternative to both Orthodoxy and German-Jewish style Reform Judaism, an alternative that emphasized Judaism’s inherent compatibility with and adaptability to the demands of citizenship. Early proponents of this Neolog mentality, such as Aron Chorin and Leopold Löw, argued that adapting Jewish practice within the framework and systemic rules of Jewish law, precedent, and custom would not undermine a commitment to traditional Judaism in any way, as Orthodox jeremiads predicted; nor would it require the sort of re-definition of Judaism that Reform Jews advocated. Four aspects of Neolog mentality, in particular, laid the foundation for this outlook: a belief that Judaism has always been inherently malleable and diverse; a willingness to see leniency as no less authentic an option than stringency (in contrast to the “humra culture” that has defined Orthodox Judaism for the last two centuries); a preference for unity over schism (contra the secession of Orthodox communities in Germany and Hungary); and the use of halachic precedent and argumentation as a mandatory part of the rationale for innovation.
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9

Kurkliński, Lech. "Cultural and religious attitude to banking in the great world religions." Annales. Etyka w Życiu Gospodarczym 20, no. 7 (February 25, 2017): 63–75. http://dx.doi.org/10.18778/1899-2226.20.7.05.

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The article examines the attitude of the great world religions (Judaism, Christianity, Islam, Buddhism, Hinduism, and Confucianism) toward the world of finance, including banking. The issue of usury plays a key role in the evolution of ethical aspects related to obtaining compensation for money lending. The presented analysis also focuses on other aspects of banking activities, such as saving, investing and the institutional development of the banking sector. The author underlines the far-reaching convergence between the religions in this area, in spite of the considerable variation in historical and geographical conditions of their formation. The importance of cultural (religious) differences, including some fundamental nuances that affect the banking management in different regions. For successful development, large multinational corporations have to take into consideration the above-mentioned circumstances, regardless of the globalisation processes.
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10

Radchenko, Liudmyla. "Bratslav Hasids: historical aspects of the origin and functioning of the orthodox movement in Judaism." ScienceRise, no. 2 (April 30, 2021): 15–22. http://dx.doi.org/10.21303/2313-8416.2021.001788.

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The object of research: Bratslav Hasids as a component of the orthodox movement in Judaism. Investigated problem: historical aspects of the emergence of the orthodox movement in Judaism, the reasons for its spread among the Jewish population of Volhynia, Galicia and Podillya. The main scientific results: the historical aspects of the origin of the orthodox movement in Judaism, the reasons for its spread among the Jewish population of Volhynia, Galicia and Podillya, as a way to achieve the formation of the Jewish religion are analyzed. The role of one of the most influential movements of Bratslav Hasids, founded and led by Rabbi Nachman of Bratslav, the main guidelines of his teachings, the reasons for its rapid spread among the communities of Ukraine and many countries, the place of tzaddiks (righteous) – heirs-mediators between God and believers. Highlights the thorny path that believers took to obtain permission to celebrate the Jewish New Year – Rosh Hashanah, other holidays at the grave of his teacher and mentor, to resolve issues regarding the coordination and construction of the synagogue of the Pantheon-Temple of Rabbi Nachman, hotel, mikvah (ritual pool) for recitation before prayer), other objects. A prominent place in the study is identified by the problems of pilgrims arriving in Uman, their resettlement, everyday life, relations with the local population, law enforcement agencies, security issues and more. Given the growing interest in the teachings of Tzaddik Nachman, the phenomenon of this phenomenon needs further study. The area of practical use of the research results: the results of the study can be used by public administration and local government in determining public policy in the field of religion, mechanisms for solving its current problems, during the development and teaching of courses on public administration, history of religion, world history and history of Ukraine. Innovative technological product: on the basis of numerous sources, materials, some of which are introduced into scientific circulation for the first time, a significant gap is filled in ideas about the process of religious orthodox movement in Judaism, the reasons for its spread in Ukraine and many countries and the problem of pilgrims coming to Uman, which contributed to the transformation of the city of Uman into the world capital of Bratslav Hasids. Scope of the innovative technological product: the practice of forming, implementing and improving the system of state regulation by religious organizations.
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Дисертації з теми "Grief – Religious aspects – Judaism"

1

Shahbaz, Amy Renee. "Spiritual experience: The relationship with the grief process." CSUSB ScholarWorks, 2002. https://scholarworks.lib.csusb.edu/etd-project/2118.

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There were four major purposes of this study: (1) to evaluate the level of grief experience by bereaved individuals who attend either a grief support group or grief psycho-educational group in the Inland Empire, (2) to evaluate the level of spirtuality experienced by bereaved individuals who attend either a grief support or grief psycho-educational group in the Inland Empire, (3) to correlate the level of grief reactions with the level of spiritual experience within bereaved individuals, and (4) to describe demongraphic and grief/spiritual-related factors that may influence a bereaved individual's spiritual experience and grief process.
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2

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

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Deuteronomy 22:5 has sparked much interest and wonder for both readers and interpreters of the Bible, throughout Jewish history. Divided into three parts, the verse reads as follows: "A woman should not have keli gever (man's apparel, utensil or tool) on her; a man should not wear simlat isha (a woman's dress, robe, mantle, tunic); anyone who does these things is an abomination to the Lord your God." Each part of the verse has raised questions among exegetes, like how to define its key terms simlat isha and keli gever and what is the nature of the abomination. This thesis explores the responses to these questions through a presentation of the Jewish exegetical history of Deut. 22:5 from biblical times to the present. It demonstrates how the interpretations of this verse varied the application of the biblical law derived from it and thereby affected and altered dress codes, interactions, behhviours, and daily habits of Jewish men and women throughout history.
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3

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

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4

Cheung, Man-ling, and 張曼玲. "The role of religious attributions in coping with bereavement." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1995. http://hub.hku.hk/bib/B3197787X.

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5

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

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This paper examines the exegetical history of the prohibition against kindling fire on the Sabbath day. Since its biblical inception Ex. 35:3, the prohibition against kindling fire on the Sabbath, has undergone a multiplicity of interpretations. The texts examined in this paper survey the treatment of this verse from its inception through to the twentieth century and the advent of electricity. Over generations exegetes have understood this biblical verse to be a prohibition against kindling, burning, and even cooking. The debates concerning the legal status and implications of the verse have additionally been outlined in this paper. Tracing the history of this verse, therefore, provides insight into the meaning of the verse and its halakhic implications.
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6

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

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7

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

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In this work, I argue that the Alexandiran position on feticide found in Hellenistic Judaism and appropriated by patristic, medieval and reformed theologians is defensible in the 21st Century. I formulate an argument from the Alexandrian position as it appears in several representative Christian traditions. This argument contends that that: [1] killing a human being without justification violates the law of God, [2] a formed conceptus (i.e. a fetus) is a human being and [3] that in the case of feticide (at least in the majority of cases) no justification is forthcoming. In developing my case, I argue that the objections raised against the premises of this argument by contemporary philosphers are unsound. I defend the intellectual acceptability of belief in and appeals to the existence of a divine law, the notion that a formed fetus is a human being and the claim that feticide lacks any justification in the vast majority of cases. In addition, I examine and critique theologians who claim the Alexandrian position is motivated by misogyny and those who claim it appropriates a translation error found in the Septuagint. I conclude that the traditional position is defensible and that contemporary dismissals of it are unconvincing.
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8

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

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In the Hebrew Bible, literary patterns of revelation and concealment are based on humanity's initial encounter with God in the Garden of Eden. God asks the question "Where are you?" Adam and Eve reveal themselves by articulating their concealment behind the fig leaf. This paradox effects their exile from Eden, and their progeny must henceforth mediate this paradox in their future verbal intercourse with God.
It is the intention of this work to suggest how in certain textual passages, this paradox is defined and structured according to a literary dichotomy of language and silence. After the exile, biblical characters proclaim their presence before God by uttering a password ("Here I am") which is, in effect, an existential utterance of dialogic reconstruction. Through various literary devices, I hope to show how this "vertical" dialogue is re-established by Adam and Eve's progeny, and how the biblical narrator(s) uses language to show silence as a "phenomenon" of the word.
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9

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

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The Tibetan Book of the Dead and the Jewish Tractate Mourning are important texts about death in their respective traditions. The Tibetan Book of the Dead is a manual read by the living to the deceased as the deceased journeys through the many realms of the after-life. It is an abstract, philosophical text. The Tractate Mourning on the other hand, is a highly empirical and pragmatic text that guides the living through their loss. It is concerned only with the living left behind and offers no guidance to the deceased. Despite this profound difference however, this thesis has as its objective to show that both traditions, as evidenced through these texts, share an underlying emotion: compassion. Through the concern shown to the deceased as he or she stumbles through the often terrifying realms of the after-life in the Tibetan tradition, and through the precise and detailed instructions given to the living in the Jewish tradition as the mourners are guided through their grief, both texts exhibit profound compassion.
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10

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

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

1

Consolation: The spiritual journey beyond grief. Philadelphia, PA: The Jewish Publication Society, 2004.

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2

Olitzky, Kerry M. Grief in our seasons: A mourner's kaddish companion. Woodstock, Vt: Jewish Lights Pub., 1998.

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3

Searching for comfort: Coping with grief : insights, inspirational stories and letters of consolation. Brooklyn, N.Y: Mesorah Publications, 2003.

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4

Krauss, Pesach. Why me?: Coping with grief, loss, and change. Toronto: Bantam Books, 1988.

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5

Beyond goodbye: Turning tragedy into spirituality. Virginia Beach, Va: A.R.E Press, 2006.

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6

Life beyond the final curtain: Death is not the end--how to cope with grief : words of comfort--a rabbi's personal statement. Hoboken, N.J: Ktav Pub. House, 1985.

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7

Mourning & mitzvah: A guided journal for walking the mourner's path through grief to healing. Woodstock, Vt: Jewish Lights Pub., 1993.

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8

Levy, Yamin. Journey through grief: A Sephardic manual for the bereaved and their community. Jersey City, NJ: KTAV, 2003.

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9

Brener, Anne. Mourning & mitzvah: A guided journal for walking the mourner's path through grief to healing : with over 60 guided exercises. 2nd ed. Woodstock, Vt: Jewish Lights Pub., 2001.

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10

Wieseltier, Leon. Kaddish. London: Picador, 2000.

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Частини книг з теми "Grief – Religious aspects – Judaism"

1

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

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AbstractExamining the “digital” as a challenge to one of the most traditional spheres of private and public life of Russians, the chapter is focused on institutional aspects of the religion digitalization in the theoretical frame of mediatization. Normatively, digitalization as such does not contradict the dogmatic teaching of any traditional for Russia religion, in Christianity, Judaism, Islam and Buddhism theologically it is being considered as a neutral process with good or bad consequences depending on human will. Therefore, functionally digital technologies are seen by religious institutions as a shaping force, one more facility (channel, tool, space, network) for effective preaching while the core of religious practices still remains based on non-mediated interpersonal communication.
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2

Snaman, Jennifer M., Terrah Foster Akard, Sue E. Morris, and Lori Wiener. "Anticipatory Grief and Bereavement." In Interdisciplinary Pediatric Palliative Care, edited by Joanne Wolfe, Pamela S. Hinds, and Barbara M. Sourkes, 199–218. Oxford University Press, 2021. http://dx.doi.org/10.1093/med/9780190090012.003.0015.

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Grief is a universal process among children with serious illness and their parents and family members. The grieving process often begins at time of diagnosis, continues throughout the illness, and into bereavement. The death of a child is a devastating event that results in grief that is long-lasting. Parents, siblings, extended family members, friends, members of the care team, and the wider community are all affected by the loss and may require support. Grief can result in different psychological, spiritual, or physical manifestations, and there are many cultural, spiritual, and/or religious familial aspects to grief that must be considered. Interdisciplinary care providers should be aware of the factors associated with anticipatory grief and bereavement as well as supportive interventions that can be provided throughout the disease process, at the end of life, and following the child’s death.
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"Aspects of Purity in the Phoenician World." In Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism, 175–82. BRILL, 2013. http://dx.doi.org/10.1163/9789004232297_006.

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

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This chapter provides a typology of themes in the Jewish press and discusses Zionism as the most important influence on French Jewish discourse in the 1920s. It explains how Zionism and Jewishness were often equated with values held in high esteem in French society in the Zionist-oriented press. It also explores the idea of the Jew as a 'link' between East and West, which provided a way for Jews to express their difference while simultaneously reinforcing the idea that they formed a vital and necessary element in Western culture. The chapter mentions Zionist advocates in France who remained committed to the idea of Zionism as a secular 'replacement' for a religiously based Jewish identity. It then looks at a common discourse that emphasized the spiritual and religious aspects of Zionist ideology by extending the idea that the visions of Judaism should not be posed in oppositional terms.
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Meizel, Katherine. "Spiritual Multivocality." In Multivocality, 115–36. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190621469.003.0006.

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

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Abstract This chapter reviews the many responses of Judaism, in all of its many modern manifestations, to the COVID-19 pandemic. We examine new rulings that allowed a remarkable degree of religious flexibility, even among orthodox Jews, and look for their origins in some of the pandemic responses of the last 500 years. New questions arose about many aspects of Jewish law, like how to run a prayer service, whether teachers should continue to receive a salary, and when to get the COVID-19 vaccine. This chapter also examines how the Conservative and Reform movements addressed the challenge of keeping Jewish practice alive during the pandemic and how COVID-19 affected Judaism in the State of Israel.
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Dubler, Joshua, and Vincent W. Lloyd. "Concluding Meditations." In Break Every Yoke, 235–40. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190949150.003.0007.

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In two concluding vignettes, the authors gesture toward how the religious traditions of their divergent upbringings inform their respective abolitionist commitments. Dubler, who was raised an observant Jew, reflects on how, among other aspects of the Jewish tradition, his formative encounters with Passover seder helped shape him into the abolitionist he is today. Drawing a connection between Jewish liturgy and the nineteenth-century abolitionist opponents of slavery, Dubler accounts for how the book acquired its title. Lloyd reflects on the experience of “witness” and how the ambivalence of this practice motivated his interest in prison abolition, and his scholarship. Both authors meditate on how direct action, prison education, scholarship, and citizenship are entangled, and how those tangles can be worked through Judaism or Protestantism.
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Stroup, Christopher. "Christian Non-Jews and the Polis." In The Christians Who Became Jews, 128–34. Yale University Press, 2020. http://dx.doi.org/10.12987/yale/9780300247893.003.0006.

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This concluding chapter summarizes the findings of this book. It argues that Acts of the Apostles' rhetoric of Jewish and Christian identity should be situated within the context of Roman-era cities, in which ethnic, civic, and religious identities were inseparable. Placing Acts within this broader ethnic discourse emphasizes the Jewishness of Christians, even in Acts. When one reads Acts with an eye to the writer's ethnic reasoning, it becomes clear that Luke did not represent Jews as a static group but instead presented Jewish identity in multiple, hybrid, and complex ways that allowed for the identification of Christian non-Jews as Jews. Luke also employs the ethnic, religious, and civic aspects of Jewish identity to privilege those Jews (and non-Jewish Jews) who follow Jesus. If Acts marks all Christians as Jews and Christian communities as Jewish communities, then the concept of “Christian universalism” should be understood as a particular form of “Jewish universalism.” The chapter then reflects on the use of ethnic reasoning and the challenge of anti-Judaism in the interpretation of Acts today.
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Loewenthal, Naftali. "The Afterlife of Religion." In Polin: Studies in Polish Jewry Volume 33, edited by François Guesnet, Antony Polonsky, Ada Rapoport-Albert, and Marcin Wodziński, 401–24. Liverpool University Press, 2021. http://dx.doi.org/10.3828/liverpool/9781906764753.003.0018.

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This chapter examines a form of the afterlife of the religious dimension of some of the Jews that went through the Holocaust and either survived or were remembered by survivors. It focuses on the literary genre of the Orthodox Holocaust memoir in English and its significance for members of the contemporary haredi community. It also introduces a different kind of process that transports certain aspects of the Holocaust experience from the past into the present. The chapter talks about how the afterlife has the power to engender life, and it emphasizes that the Orthodox Holocaust memoir validates Orthodox values among contemporary haredi Jewry that thirst for spiritual encounters. It explains how the Orthodox Holocaust memoir provides access to the spiritual ideals and values of Judaism in its idealized depictions of the ’lost Eden.’
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Kvanvig, Jonathan L. "Hell." In The Oxford Handbook of Eschatology, 413–26. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780195170498.003.24.

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Abstract The language of heaven and hell as well as the doctrines associated with this language have their origin in the great monotheistic religions of the Abrahamic tradition—Judaism, Christianity, and Islam. The doctrines of heaven and hell are doctrines concerning the afterlife. The philosophical issues surrounding these doctrines have much wider significance, however, for every religion promises certain benefits to its adherents, and those benefits require by way of contrast some costs incurred by those who do not receive those benefits. The doctrine of hell has a central place in any serious eschatology, and it is no longer true that this doctrine is one of the ignored aspects of eschatology. This article focuses on the problems arising for the doctrines in the great monotheistic traditions and especially within Christianity, although the issues discussed will arise for any religious tradition. It examines the four separable theses associated with the punishment model: punishment thesis, no-escape thesis, anti-universalism thesis, and eternal existence thesis.
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