Hasil untuk "Judaism"

Azwihangwisi E. Bvumbi

The Pharisees are frequently depicted in the New Testament as adversaries of early Christians. However, this narrow portrayal fails to capture their broader historical significance and the substantial role they played in shaping Jewish religious life during the Second Temple period and beyond. This article reevaluates the Pharisees’ leadership by exploring their positive contributions to both Judaism and the foundational development of early Christianity. Key aspects discussed include their twofold view of the Law of Moses, their pioneering efforts in synagogue worship, and their progressive stances on theological matters such as resurrection, the existence of angels, and social stratification. By highlighting these dynamics of power and influence, the study advocates for a more balanced understanding of the Pharisees’ enduring impact, which extends beyond their opposition to Jesus and early Christians to encompass their essential role in shaping the religious landscape of their time. This reassessment fosters a deeper appreciation of the Pharisees as a vital force within Jewish tradition and the emerging Christian movement. Intradisciplinary and/or interdisciplinary implications: This article aims to highlight the positive aspects of Pharisaic leadership in the face of external challenges during the Second Temple era and the early Christian period. It serves as a lesson within theology, sociology, political science and other fields, emphasising the importance of diverse leadership narratives beyond the New Testament’s portrayal, which often presents a negative view of the Pharisees.

David S. Koffman, Pierre Anctil, Simon-Pierre Lacasse et al.

Víctor Hugo Méndez Aguirre

Hanna Liljefors

This article explores and compares two similar debates in Germany and Sweden during the 1980s, in which feminists blamed the Hebrew Bible, or ‘Old Testament’, for being the origin of the patriarchy. In Germany, the psychologist and pedagogue Gerda Weiler articulated the discourse in several writings, which led to a scholarly debate on anti-Jewish tendencies within Christian femi­nist theology. In Sweden, the debate mainly became a media event, initiated by the author Birgitta Onsell. Instead of criticising the discourse, as in the German debate, other actors reinforced it, for example by highlighting Jesus as a feminist and a contrast to the Old Testament religion. The article further examines ideological consequences of the discourse, including the interdiscursive link to the notion of Judaism as responsible for the patriarchal moral that enabled the Holocaust, also expressed in the public sphere in Germany and Sweden.

Markus Vinzent

Race, Ethnicity, Judaism and Christianity are problematic labels, and so is family. Recent postcolonial approaches have attempted to deconstruct them, not without facing the inherent paradox of the danger of re-essentialising them. This paper approaches these concepts retrospectively to show the complexities and to warn of their anachronistic use.

Yaacov Deutsch

In this article, I focus on a hitherto unknown version of the polemical text Toledot Yeshu published in 1640 by a convert from Judaism named Franz Ferdinand Engelsberger. Following a short biography of Engelsberger, I describe the text and focus on a number of its unique features, that do not appear in other versions of the narrative. In addition, I demonstrate that the text includes certain narrative elements that were known thus far only from the later Huldricus’ version of the story from 1705. These elements indicate that the boundaries between the three main families of the texts identified by Di segni are not as strict as previously thought and that there was much fluidity between the different versions.

Cecilia Wassén

N/A

Andreas Lehnardt

Samaritans, as a group within the ranges of ancient ‘Judaisms’, are often mentioned in Talmud and Midrash. As comparable social–religious entities, they are regarded ambivalently by the rabbis. First, they were viewed as Jews, but from the end of the Tannaitic times, and especially after the Bar Kokhba revolt, they were perceived as non-Jews, not reliable about different fields of Halakhic concern. Rabbinic writings reflect on this change in attitude and describe a long ongoing conflict and a growing anti-Samaritan attitude. This article analyzes several dialogues between rabbis and Samaritans transmitted in the Midrash on the book of Genesis, <i>Bereshit Rabbah</i>. In four larger sections, the famous Rabbi Me’ir is depicted as the counterpart of certain Samaritans. The analyses of these discussions try to show how rabbinic texts avoid any direct exegetical dispute over particular verses of the Torah, but point to other hermeneutical levels of discourse and the rejection of Samaritan claims. These texts thus reflect a remarkable understanding of some Samaritan convictions, and they demonstrate how rabbis denounced Samaritanism and refuted their counterparts. The Rabbi Me’ir dialogues thus are an impressive literary witness to the final stages of the parting of ways of these diverging religious streams.

Vladislav Topalović

Matt 27:25 is one of the most controversial texts in the dialogue between Judaism and Christianity. The author’s goal is to emphasize incorrectness and danger of anti-Judaic and anti-Semitic interpretation of Matt 27:25. That is why the author observes these words in the historical context of the Church in which Matthew’s Gospel was written, while analyzing certain terms used in the text and comparing them to parallel synoptic texts and the rest of the New Testament. The author also reviews the history of the interpretation of Matt. 27:25 and those commentaries considered to be anti-Judaic. The conclusion is that the anti-Judaic reading of Matt. 27:25 is unjustified, as well as certain readings of patristic commentaries of this text that supposedly have anti-Judaic tone. Matt. 27:25 is a text can very well be interpreted as an expression of opportunity for Judaism, and not as the anti-Judaic expression.

Beate Sommerfeld

Kafka’s humor and the comic aspects of his texts recently have been focused extensively by scholars. Both can be observed particularly in Kafka’s confrontation with his religious environment. This is pointed out on the example of his diaries and letters. Referring to Henri Bergson, Kafka’s specific comical imagery is shown as an effect of the observed incongruencies between assimilated Western Judaism and Hasidic Judaism. With reference to Felix Weltsch and Søren Kierkegaard, Kafka’s humor is emphasized as an expression of his own religious inquiries.

Marco Antonio Coronel Ramos

This article focuses on the effect that the coexistence of Christianity, Judaism and Islam have had on the configuration of Europe. The starting point is 15th century Spain, where this coexistence is more evident, which illustrates how confessional defenses used to end up concluding that the religion of the other was irrational. In this way, it was impossible to build up a European identity without the annihilation of the other. Aware of this, humanists such as J. L. Vives preferred to highlight the approach to the other on epistemological and moral issues rather than on dogmatic ones. This would be the beginning for a Europe such as the one witnessed in Don Quixote, in which the rationalities confronted by creeds are dissolved in the thinking individual, who constructs reality beyond racial and philosophical apriorisms.

Tanja Schult

Artikeln handlar om de monumenten över Förintelsens offer som restes i Sverige mellan 1949 och 1998 och kompletterar och till viss del korrigerar bilden av hur minnet av Förintelsen har vuxit fram i Sverige. Medan vissa menar att Förintelsen inte uppmärksammades alls i Sverige förrän på 1980-talet, visar artikeln att minnesmonument faktiskt restes både direkt efter kriget och under de följande decennierna. Om vi frigör oss från dagens förståelse av Förintelsen och den nu etablerade vokabulären kan vi ta till oss de tidiga verken och därmed få en mer nyanserad bild av hur minneskulturen har förändrats. Därmed kan vi också ge dem som drev monumentfrågan det erkännande som de inte tidigare fått men som de förtjänar. De tidiga monumenten är knappast kända för en bredare krets och syftet med artikeln är att göra fler uppmärksamma på deras existens. De tidiga verken ger framförallt uttryck för de överlevandens behov av att sörja sina anhöriga som blivit offer för nazisternas folkmord. Med tiden och med nya judiska invandrare och flyktingar från kontinenten växte nya behov fram som så småningom ledde till fler monument. Det blir tydligt hur minnena omförhandlas inom den judiska minoriteten som för övrigt inte var en homogen grupp. Parallellt med dessa omförhandlingar etablerades minnet av Förintelsen internationellt som en referenspunkt i historien. Tillsammans med de överlevandes och deras anhörigas engagemang blev Förintelsen en viktig referenspunkt både inom den judiska gruppen och så småningom även i det svenska majoritets­samhället (något som behandlas i del 2).

Adam Grzybowski, Luis Goldman

D’eus e o anjo Haim

Cristiana Facchini

This article analyses the exploitation of the myths of “Christ’s killers” and “deicide” in Italian Catholic culture during the second half of 19th century as part of a massive implementation of religious antisemitism that predates and parallels the rise of political antisemitism. It also emphasizes how many themes of political antisemitism were embedded in the Passion’s narratives and empowered through the performative impact of preaching and rituals in a culture that still retained one of the highest rate of illiteracy. Far from being a “survival” of theological traditional Anti-judaism, “deicide” and “Christ’s killers” myths were part of a clear political project that combined both hatred for the Jews, as the theological enemy, and refusal of modernity. Moreover, Passion’s narratives were instrumental in disseminating emotions of religious hatred that enforced, through means of tradition and devotion, a most effective form of cultural antisemitism and contributed to the dissemination of the image of Jews as a collective outrageos “Other”.

D. Philipson

D. Bell, Stephen G. Burnett

Caria G. Naumburg

S. Garwood, J. Guttmann, D. W. Silverman