Hasil untuk "Judaism"

Alexander Fidora, Isaac Lampurlanés Farré

André Dias de Escobar (c. 1357-1448) was a central figure in the history of the Church during the fifteenth century. While his life in the service of various popes reflects the turmoil of the Western Schism, his works and his engagement – as a participant and a theoretician – in the major councils of his day clearly express his determination to contribute to a reform of the Church. This article focuses on a neglected work of his, to wit, the anti-Jewish treatise De publicatione haeresum contentarum in Talmud, which André wrote after spending time at the court of the (anti) pope Benedict XIII in Tortosa (1414). During his sojourn, André attended the last sessions of the so-called Disputation of Tortosa, a Christian-Jewish debate on the Talmud convened by Benedict XIII. As we show by means of philological analysis, De publicatione, which has not yet been edited, turns out to be something of a treasure trove for scholars of anti-Talmudic Christian polemic literature. Compiling a wide range of both known and unknown sources, it seems to draw to a large extent on Pope Benedict’s rich anti-heretical and, more specifically, anti-Jewish library. The article thus contributes to our understanding of the textual and doctrinal context of one of the major anti-Jewish disputations of the Middle Ages, while it also sheds new light on the history of Benedict’s anti-heretical library.

Shohreh Javadi

Most traditionalist thinkers, influenced by Sufi Islam and emphasizing the mystical aspects, believe in a shared and universal supernatural truth inherent in religious traditions. This intellectual movement, initiated by René Guénon and carried forward by figures such as Titus Burckhardt, Frithjof Schuon, Ananda Coomaraswamy, and Martin Lings, has significantly influenced contemporary comparative theology. Within the Islamic world, it intertwines with mystical currents and Eastern religious practices. These theorists express their views through Islamic architecture and art, employing illogical and emotional arguments that have led to confusion and disorder in Iran’s cultural and artistic community for many years. Critiquing Burckhardt’s views on the theoretical foundations of art and the manifestations of Islamic art and architecture reveals a tendency towards sanctification and a retreat from rationality, aiming to offer a realistic and logical assessment of the arts in the Islamic world. Traditionalists, emphasizing perennial wisdom, hold a belief in a fixed, sacred, and esoteric tradition across all human religions, perceiving a common tradition in Islam, Christianity, Judaism, and Eastern Asian religions. Unfortunately, their definition of tradition diverges significantly from the Islamic understanding found in the Holy Quran, leading to gross misinterpretations and unscientific interpretations in various fields, particularly in Islamic art and architecture.

W. C. Roof, William McKinney

Sabrina Costa Braga

Zakhor is the commandment of remembrance often repeated in the Torah. It is also the title of an indispensable book for reflection on Jewish identity in relation to historiography. In this article, I will start with the thesis of the Jewish historian Yerushalmi to discuss the relationship between memory and historiography in the Jewish context and beyond. Yerushalmi pointed out a distance between collective memory and historiography that is an interesting starting point for reflection on the possibilities of a non-westernized historiography. The text is divided into an introduction, three topics that aim: to present Yerushalmi’s book; to present the main comments to the book; to reflect on the place or non-place of the national element in a Jewish history; and a conclusion. Thus, I will question the tension between memory and history and a possible approximation that goes beyond the modern notion of historiography. Thus, reading Yerushalmi’s thesis as a possibility of rethinking the instruments of historiography.

Gyula Rugási

Sascha O. Becker, Jared Rubin, Ludger Woessmann

Abstract This chapter surveys the recent social science literature on religion in economic history, covering both socioeconomic causes and consequences of religion. Following the rapidly growing literature, it focuses on the three main monotheisms—Judaism, Christianity, and Islam—and on the period up to WWII. Works on Judaism address Jewish occupational specialization, human capital, emancipation, and the causes and consequences of Jewish persecution. One set of papers on Christianity studies the role of the Catholic Church in European economic history since the medieval period. Taking advantage of newly digitized data and advanced econometric techniques, the voluminous literature on the Protestant Reformation studies its socioeconomic causes as well as its consequences for human capital, secularization, political change, technology diffusion, and social outcomes. Works on missionaries show that early access to Christian missions still has political, educational, and economic consequences in present-day Africa, Asia, and Latin America. Much of the economics of Islam focuses on the role that Islam and Islamic institutions played in political-economy outcomes and in the “long divergence” between the Middle East and Western Europe. Finally, cross-country analyses seek to understand the broader determinants of religious practice and its various effects across the world. We highlight three general insights that emerge from this literature. First, the monotheistic character of the Abrahamic religions facilitated a close historical interconnection of religion with political power and conflict. Second, human capital often played a leading role in the interconnection between religion and economic history. Third, many socioeconomic factors matter in the historical development of religions.

J. Ulrich

Abstract Among the polyphonic theology of the »church fathers« of the first centuries, Justin, who lived from about 100-165, who led a Christian school in Rome and died there as a martyr, contributes an important voice. He is concerned with the conversation between Christianity and pagan philosophy as well as Judaism, and in this seeks to prove the supremacy of Christianity. To accomplish this, he also emphasizes the proximity between Christianity and Platonism. His theology can be analyzed and structured in terms of ethics, anthropology, the doctrine of God and the Logos, demonology, and eschatology. The Christian tradition received and discussed Justin and his ideas up until the fourth century, while the pagan world opposed him, most strongly through the critical response of the philosopher Celsus.

Elad Lapidot

This essay reflects on the way that Emmanuel Levinas stages the difference between Judaism and Philosophy, namely how he approaches Jewish thought as a concrete other of philosophy. The claim is that this mise en scène underlies Levinas’s oeuvre not only as a discourse about the Other, but as a real scene of an actual encounter with otherness, namely the encounter of philosophy with the epistemic otherness of Judaism. It is in the turn to Jewish thought beyond Philosophy that the essay identifies Heidegger’s strongest influence on Levinas. The essay’s reflection is performed through a reading of Levinas’s first major philosophical work of 1961, Totality and Infinity. The encounter between Philosophy and Judaism is explored in this context both as an epistemic and as a political event.

G. Rosser

REL-1002 (3) Exploring Religions: World's Religions (3 hrs Lecture) Religion is a universal phenomenon that varies in meaning from culture to culture. This course examines the ways religion is understood in different cultures, introducing basic concepts used in the academic study of religion (e.g., sacred and profane, myth and history, symbol and ritual, etc.) through a survey of the major world religious traditions (e.g., Judaism, Christianity, Islam, Hinduism, Buddhism, Confucianism, Taoism, and the religions of indigenous peoples of North and South America). The teachings of individual traditions, how these teachings developed over time, and differences in interpretation will be examined against the background of the culture that produced them.

Tasleem War

The concept of apocalypse is well established in all the major religions of the world, be they Semitic religions (which include, Judaism, Christianity and Islam) or Hinduism. The underlying idea behind the concept in all the religions remains the same, that is, the world will come to an end. The end itself, which has been called the Judgment Day, Day of Resurrection, or the Day of Retribution or Reckoning will be preceded by some signs.  It has also been called the day of Apocalypse, the day when the whole world will be destroyed. One of the distinct forms of it is Muslim Apocalypse about which a lot has been written. However, the argument of the present research paper shall be to examine the concept of the Mahdi (a.s) primarily from the Shi’te Muslim point of view. The premise of the argument is that Shi’te argument or concept of the Mahdi (a.s) is far more substantial having a solid theoretical foundation than the other perspectives about it. No wonder, therefore, the concept of the Mahdi (a.s) has manifested itself in literature across cultures and ages. There are so many poets, primarily, Muslim poets who have highlighted this concept in their poetry and thus the research paper shall make an attempt to look at some of those poets and their understanding of it.

Davood Soroosh, Alireza Abadi, Mohammad Nematshahi

Background: Among the achievements of modern fertility technologies available to contemporary humans, we could mention the freezing technique to fertility preservation, and subsequently, unmarried childbearing. The only way for having children was having sexual intercourse with the opposite gender in the past years; however, with the advent of this technology, even without such a relationship, it is possible to have a child. This process could be termed unmarried childbearing or single-status fertilities. This is one of the resent subjects in medical fertility; however, there is no research in this field, in Iran. Methods: This was an applied and theoretical research in the theology field; thus, no research material was implemented. The main method of this research was the bookcase approach. Results: In countries such as the USA, UK, and Australia, where there are more coherent laws about employing modern fertility techniques, this issue is addressed and specific laws exist in this regard. However, despite widespread use of this technique in Iran, we have no law in this respect except for the Fetal Donation Act of 2003, which only covers the general issues. In other words, the social fertility mandate has remained silent given permission, prohibition, and its conditions and effects on the child lineage in Iran’s laws. Freezing gametes is practiced in our country for a wide range. Besides, single-status fertility is occurring worldwide. Accordingly, this seems to be among the problems facing our society, and may also be illegally conducted in some cases, in Iran. In Islamic law, the permissible instances of reproductive rights include births through marriage, not otherwise, as well as births employing reproductive aids in terms of meeting the Islamic law. On the other hand, some individuals believe that this case can be regarded as some kind of inoculation with the involvement of a donor agency, and some jurists have voted to allow it. Therefore, these jurists explicitly accepted the use of donor gamete in the form of marital relations. The legislature of the Islamic Republic of Iran also emphasizes on donation to lawful couples in the law of donation approach. Therefore, using donated gametes for childbearing is excluded in singles. Additionally, Judaism and all branches of Christianity, except for the liberal protestant denomination prohibit unmarried childbearing. While the approach to the issue differs from one country to another, the USA Supreme Court has recognized and protected free relationships, family formation, and decisions on births, as freedom rights. The UK law has subjected the provision of services to single women to the welfare of children resulting from the process. However, in France, the provision of infertility treatment services to single individuals is prohibited. According to Australia law, any single or heterosexual individual without receiving medically-assessed services, i.e., referred to as ‘‘clinically infertile’’ cannot use this technology for having children. Conclusion: In some countries, like the USA, bearing a child at a single status is legal; however, in some other regions, like the UK and Australia, it is permitted under special conditions. In some countries, like France, this action is prohibited. There is no law about this matter in Iran. The 167 article of the constitution addresses considering the Islamic verses and narrations on preserving the destination of the generation or acquiring the benefits and disposing of the corruption. In conclusion, the only way to have a child and to realize the principle of reproduction is permitted in the framework of religious marriage; thus, bearing a child at a single status is illegal and prohibited, in Iran.

J. Rüpke

N. Baumard, Alexandre Hyafil, I. Morris et al.

David C. Rapoport

A. Tomkins, J. Duff, Atallah Fitzgibbon et al.

Allon Vishkin, Yochanan E. Bigman, R. Porat et al.

B. Pinter, M. Hakim, D. Seidman et al.

Shuly Rubin Schwartz

Guadalupe Seijas