Hasil untuk "Judaism"

Robert Brym, Jack Jedwab

Jonathan Downie

This article presents a critical review of literature on church interpreting, also called interpreting in church and sermon interpreting, and introduces the public Bibliography of Interpreting in Christian Settings. The review argues that this literature can be usefully organised into three separate approaches: publications aimed at practitioners, descriptive research, and prescriptive research. These approaches each presuppose a different relationship between interpreting and practice and between the researcher and the object of study and thus show distinct trajectories. Publications aimed at practitioners were developed as a tool for educating interpreters and later turned to empirical investigations. Descriptive research was developed from historical research on interpreting in Judaism and from two studies on the relationship between church interpreting and its contexts. Prescriptive research seeks to professionalise church interpreting, mostly through locating errors or challenges in interpreter output. This difference in research focus has led to a mix of methods and foci, from an autoethnography of interpreting to international surveys. It is argued that the separation of these approaches now impedes research progress. The article ends with a suggestion of how to synthesise these approaches, taking into account the social, spiritual, and personal nature of church interpreting.

Thomas Kerr

Jakub Švec

As early as within the ancient period and the emergence of the Roman law and then also in the Middle Ages, the contract theory played an important role in establishing order. Contractualism has assumed great importance in the milieu of Christianity, Islam, and Judaism. It was primarily concerned with agreements that were intended to secure the covenants of people with God and took on the character of a normative contract as a source of law. In the field of state and law, the influence of contract theories asserted itself particularly on the threshold of the modern period in the context of the development of liberalism in its early forms. Contract theories emerge in this period in a dominant part of writers of the early liberalism, with the central motivation being to secure the protection of an individual against the arbitrary will of another individual or authority of any kind. The basic motivation of contract theories became the objective to establish a sovereign in the state. Such process of choice is accompanied by a legally unstable state of nature, which is characterized by the existence of the lex naturalis (natural law) and ius naturale (natural right). This article deals with the definition, analysis, and comparison of the concepts of natural law and natural right in the context of the three most relevant thinkers of the given period, Jean Jacques Rousseau, Thomas Hobbes, and John Locke. The aim of this paper is to highlight overlaps and differences in the way of discussing these concepts, which at the time formed the basis of what we now call the statecraft. In addition, the text is also enriched by author’s criticism and analyses of problematic or content-inconsistent passages in the philosophy of individual authors.

Uniqueness implies singularity, incomparability. Nonetheless, as applied to everything within the human lifeworld, including ourselves, uniqueness is relativized. This becomes clear in the tension between “commonsensical” and “scientific” perspectives on the human. Our commonsense approach posits that human beings are unique among animals—unique because of our properties, most especially our consciousness, as well as because of our significance and value. From a scientific perspective, however, the uniqueness of the human—if it can be affirmed at all—is possibly a matter of degree, not kind. Additionally, the scientific perspective prescinds from judgments of the value of the human. To join these perspectives, without giving up on the importance of either one, is a philosophical and theological challenge. A Jewish approach to the challenge is offered here.

Josh Lambert

MOHAMMAD AKRAM

Though the ritual of fasting is common to most of the known religious traditions, its practice and symbolic value may vary considerably. This paper aims at a comparative study into meaning and significance of this ritual with special reference to the three Semitic religions namely Judaism, Christianity, and Islam. Some interesting similarities and dissimilarities in this connection are noted. It is discerned that quite often fasting is observed in these religions to commemorate certain events of religious significance during specific days of the year. Moreover, feasts and festivals which occur before or after various fasting periods in the selected religious traditions remind us of the social significance of this ritual. However, sometimes fasting also signifies spontaneous individual expression of thankfulness to, or repentance before God. It is observed that fasting in these religions is envisioned to facilitate self-control, invoke mercy and sympathy for others, create the sense of bondage, establish and assert religious identities, and release the negative feelings like guilt consciousness. In the final analysis, it is maintained that as a form of asceticism fasting does not necessarily imply negation of body or society. Rather, by facilitating self-control and freedom from one’s inner fears and other emotional weaknesses it can also lead to a deeper affirmation of the self and greater integration into the society

Mark Sedgwick

The field of the study of Western esotericism, as developed by scholars such as Antoine Faivre and Wouter Hanegraaff, is growing in size and importance. Most scholars of Islam, however, have shown no interest in this field. As a result, there is little understanding of the relationship between Islamic esotericism and Western esotericism, and even doubt as to whether there is such a thing as Islamic esotericism in the first place. This article seeks to make an initial contribution to remedying this. It argues that there is indeed an Islamic esotericism that matches Western esotericism very closely. The article compares Islamic and Western esotericism in terms of discourse (both discourse on the exoteric and esoteric levels), as historical phenomena in terms of origins and later contacts, and in terms of structure, that is to say in relation to established religious and political power. It concludes that Islamic esotericism matches Western esotericism in terms of discourse and historical sources, but not in terms of structure, of relations with established religious and political power structures.

karim keshavarzi, Mohamed Ali Salmani

Jewish identity is based on the historical, cultural, and religious heritage of the Jews, and the poetic elements which draws the poet's attention to particular events and inspires him to record those events. This research is based on the analytical and adaptive method, the purpose of which is to investigate the concept of Jewish identity and its conceptual structure in Nayman Bialek and Mahmoud Darvish poetry. Mahmoud Darwish compares the Jewish identity with the Arabic identity in order to remove the Jewish-only quality from the Jewish identity and emphasizes on the resistance of the Jews and their help and assistance. In this way, Jewish prophets are portrayed as the heroes who can save the Palestinian people from the Zionist oppression. Bialek's genius has taken many steps in the transformation of Jewish poetry. He employs the myths and religious teachings of the Jews in the service of Zionist philosophy, which leads to the consolidation of the concepts of racism, patriotism, and atheism. This research reveals the Jewish identity in Bialek's poetry and shows that Bialek does not apply the religious teachings of the Jews to serving the glorious purposes, education or poetry, rather he uses it as a means to focus on the concepts of "displacement", "legacy" and "cruelty" to compare the Jewish past and present painful situations such as ghettos, and holocaust. The Jewish identity in Darwish's poetry is based on the story of Hajar, Ismail, and Habukhuk to show the occupation of Palestine by the Zionists and the distinction of religious Judaism and Zionist extremism.

John Y.B. Hood

In their polemical as well as their ostensibly non-polemical writings, SS. Jerome and Augustine refer to the Church’s enemies as an unholy triad: Jews, pagans, and Christian heretics. These inimici, they assert, are linked by their com­mon failure to accept the Gospel of the orthodox Catholic Church, as well as by the root cause of their unbelief: pride, which leads them to resist the truth. In this article, I focus on the links Jerome and Augustine purport to find between Judaism and Christian heresy. I draw from polemical and non-polemical works by both writers, including Jerome’s biblical commentaries and anti-Pelagian treatises, and Augustine’s De Civitate Dei as well as his writings adversus Jews, Donatists, and Pelagians. In addition to identifying the doctrinal commonalities that Jerome and Augustine assert exist between Judaism and Christian heresy, I examine the often-similar rhetorical devices employed by both writers in their denunciations of these inimici. The article concludes by speculating on the possible roots of these denunciations in the authors’ doubts and insecurities, and notes that, para­doxically, Jerome and Augustine’s epistemological doubts regarding divine elec­tion led them to retain a measure of hope for their theological enemies, and so to counsel tolerance toward them.

Montserrat Perales Agustí

These pages try to address some of the questions that may arise when studying the relationship between different religious communities that have coexisted throughout the centuries up to the second millennium. More specifically, they look at Judaism and Christianity, two of the three ‘Religions of the book’. Indeed, the Jewish and Christian religion share some of the books that contain their history, theological basis and legal norms. The purpose of this paper is to explain the agreements and disagreements between them on certain religious questions related to personal status and, especially, religious marriage.

Tamara Jurkić Sviben

The Jewish Reform Movement which developed under the influence of Haskalah and European Enlightenment thought brought about major changes in the synagogue service and the accompanying music performance. Instruments, choir and organ were reintroduced into the service. In the latter part of the 19th century in the territory of northern Croatia, then part of the Austro-Hungarian Empire, synagogues accommodating the reform Jewish service were built (neological direction). Each of them had an organ and a choir which participated in the service together with the cantor (hazzan). Croatian composer and violinist Antun Schwarz (1823-1891) studied cantorial singing at the school of Salomon Sulzer (1804-1890) in Vienna. Following his return to his native Zagreb he brought the spirit of reform Judaism to the Zagreb Jewish community and to Croatian culture of the day. In Croatia, some collections of synagogue music have been preserved, such as the collections of cantors Joseph Weissman (1872-1941), Isak Hendel (1883-1944), Bernard Grüner (1888-1955) and David Meisel (1885-1941). Those collections testify to the existence of reformed service music in Croatian synagogues before the beginning of the World War II, which is when most of the cantors, synagogues and music sheets disappeared in the Holocaust.

Marina Girona Berenguer

Durante el verano de 1500 se llevó a cabo en Salamanca un interrogatorio en relación al proceso incoado ante la Audiencia Real de Valladolid, que enfrenta a Isabel de Cartagena, conversa, con el convento de Santa María de la Anunciación de la ciudad, al que reclama la entrega de algunos bienes que habían pertenecido a su marido Abrahán de la Fuente. La información ofrecida por los testigos, todos recién convertidos, contiene datos relativos a la costumbre local y a las normas legales judías en relación al régimen matrimonial y a la transmisión de la propiedad conyugal entre los judíos de Castilla en las décadas finales del siglo XV, con especial detenimiento en la situación de Salamanca y Zamora.

Mia Anderssén-Löf

This article studies the understanding of redemption in general, and in particular the role of the Messiah in redemption as it is expressed by representatives of two Jewish perspectives: the Haredi (ultra-Orthodox) and the Hardal (nationalist ultra-Orthodox). Although both perspectives see the shift from exile to redemption as an event which is brought about by God, both also see ways to accelerate or decelerate that event. Both have developed a strategy according to their respective interpretations of how the shift from exile to redemption will appear. To the Haredim, the solution calls for the Jewish people to repent, live piously and wait for the Messiah to emerge; to the Hardalim, the solution calls for the Jewish people to abandon the passive approach and engage in the process of redemption, which has already begun even though the Messiah delays. Hence, both present a strategy for expediting the End, and can thus be considered messianic.

Harold Troper

Jan Schwarz

After the Holocaust’s near complete destruction of European Yiddish cultural centres, the Yiddish language was largely viewed as a remnant of the past, tragically eradicated in its prime. This article reveals that, on the contrary, for two and a half decades following the Holocaust Yiddish culture was in dynamic flux. Yiddish writers and cultural organisations maintained a staggering level of activity in fostering publications and performances, collecting archival and historical materials, and launching young literary talents. This article provides a cultural historical map of a Yiddish transnational network that derived its unity from the common purpose of commemorating and bearing witness to the destruction of the Jewish heartland in Central and Eastern Europe.

Rodrigo Laham Cohen

El uso de tópicos antijudíos por parte de los hombres de Iglesia del primer milenio ha suscitado debates en torno a las razones que motivaron tal práctica discursiva. Una línea de investigación enfatizó la existencia de un conflicto real entre judíos y cristianos, hecho que habría derivado en la constitución de la literatura Adversus Iudaeos. En contraste, otra posición hizo hincapié en aspectos discursivos, resaltando la necesidad cristiana de autodefinición en oposición a la matriz judía y confinando el antijudaísmo a cuestiones estrictamente textuales e identitarias distantes del contexto social inmediato. La figura de Gregorio Magno, gracias a la gran variabilidad textual que presenta su obra, otorga una herramienta fundamental a la hora de comprender las dinámicas del antijudaísmo cristiano. En este artículo se exploran todos los escritos gregorianos, mediante un estudio cualitativo y cuantitativo, poniéndose de releve en qué tipo de textos aparecen los topoi Adversus Iudaeos y concluyendo que, al menos para el Papa entre el 590 y el 604, el antijudaísmo fue una cuestión estrictamente simbólica.

Glückel von Hameln

Memórias

Glauber Pereira Quintão

A ironia tem, no romance, a capacidade de promover a desconstrução das hierarquias, impedindo a linearidade e a concepção histórica de progresso. Este artigo analisa como a ironia, a partir da idéia de “acontecimento” e “cena”, de Linda Hutcheon, seria inerente ao conceito moderno de genealogia, que questiona a crença em uma origem absoluta, no romance A estranha nação de Rafael Mendes, de Moacyr Scliar.

Jacobo Sefamí

Todos salimos de un horno o, quizá, de un caribe estival con aguas azul turquesa. Del horno emana el pan. Venía acompañado de un hombre grueso, montado en una bicicleta grande, con una enorme canasta redonda sobre la cabeza. Diario repartía, creo, dos docenas de pan árabe. Y los viernes, casi como premio y regocijo de nuestros paladares, traía roscas y las arracadas, el pan crujiente, abombado con ajonjolí, que comíamos con el leban seco.