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The Global ETD Search service is a free service for researchers
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Showing 21 to 29 of 29 (0.118 seconds)Spelling suggestions: "subject:"christianity anda other religions judaism"" "subject:"christianity anda other religions judaismo""
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Hope becomes command : Emil L. Fackenheim's "destructive recovery" of hope in post-Shoa Jewish theology and its implications for Jewish-Christian dialogue / Emil L. Fackenheim's "destructive recovery" of hope in post-Shoa Jewish theology and its implications for Jewish-Christian dialogueGaudin, Gary A. January 2003 (has links)
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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Hope becomes command : Emil L. Fackenheim's "destructive recovery" of hope in post-Shoa Jewish theology and its implications for Jewish-Christian dialogueGaudin, Gary A. January 2003 (has links)
No description available.
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The meaning and relevance of some Jewish customs to Christianity according to the Pauline CorpusLetseli, Tankiso Letseli 14 August 2012 (has links)
M.A. / Christianity was not born in a vacuum, but it completely owes its historical genesis on or from Jewish religion. The Apostolic, Primitive church was initially composed of Jewish believers who had seen in and understood Jesus of Nazareth as the anticipated Messiah predicted by the Old Testament prophets and writers. The current and lamentable truth is, Jewish Religion and Christianity are now two different and separate religions. Jesus Christ, His disciples, and Paul remained Jews as far as the Jewish culture is concerned. It is difficult to separate the sacred and secular in the Jewish economy because Jewish culture and religion are intertwined. In this culture, ploughing is as sacred as worshipping. The only apparent shift in his (Paul) paradigm was in interpreting and explaining the Old Testament prophecies and ceremonial system in the light of the Jesus Christ event at the Cross. His evaluation of that "event" and the Person of Jesus of Nazareth became the point of conflict with Judaisers and Judaism that would set a stage for separation between Christianity and Jewish Religion. The Christian Church exists in the post-Cross era. This Church is faced with, among other issues and tasks, challenges of sifting and demarcating between God's injunctions and Jewish Customs.
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Paul between synagogue and state Christians, Jews, and civic authorities in 1 Thessalonians, Romans, and Philippians /Tellbe, Mikael. January 2001 (has links)
Thesis (doctoral)--Lund University. / Includes abstract. Errata sheet (tipped in). Includes bibliographical references (p. [298]-333) and index.
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Festal apologetics : Syriac treatises on the Feast of the Discovery of the CrossBryant, Kelli Elizabeth January 2015 (has links)
This thesis argues that the Feast of the Discovery of the Cross offered an occasion to refute religious opposition to the cross and crucifixion in the diverse socio-political contexts encountered by Syriac Christians between the fourth and the ninth centuries. At its inception, the Feast of the Cross promoted the cult of the True Cross, Old Testament typology, and the expansion of the Christian faith, and these features were sufficiently malleable to meet new religious challenges and political contexts. John of Dara's ninth-century homily On the Cross is a lengthy exposition on the veneration of the cross, and it showcases how the feast could be used for apologetic ends. The first chapter focuses on the relic of the True Cross and the theologies of the cross of Eusebius of Caesarea, Cyril of Jerusalem, and Ephrem the Syrian, which shaped later festal celebrations. The second chapter traces the development of the legend of Helena's Invention of the Cross and introduces the most popular Syriac invention legends, the Protonike and Judah Kyriakos legends. The third chapter analyses themes in pre-Arab Conquest Syriac homilies for the Feast of the Cross by Narsai, David Eskolaya, Jacob of Serugh, Severus of Antioch, and Pseudo-Chrysostom. The fourth chapter provides an overview of the dramatic changes of the seventh century during the reign of Heraclius and following the Arab Conquest. Chapter five compares inter-religious debate concerning the cross and crucifixion between Christians and Jews and between Christians and Muslims between the seventh and ninth centuries. Chapter six introduces John of Dara's homily for the Feast of the Cross, which uses the traditional themes, together with apologetic topics, to defend the veneration of the cross. Chapter seven explores the influence of John of Dara's homily on later Syrian Orthodox writers, Moshe bar Kepha and Dionysius bar Ṣalībī.
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Bad Blood: Impurity and Danger in the Early Modern Spanish MentalityPyle, Rhonda 08 1900 (has links)
The current work is an intellectual history of how blood permeated early modern Spaniards' conceptions of morality and purity. This paper examines Spanish intellectuals' references to blood in their medical, theological, demonological, and historical works. Through these excerpts, this thesis demonstrates how this language of blood played a role in buttressing the church's conception of good morals. This, in turn, will show that blood was used as a way to persecute Jews and Muslims, and ultimately define the early modern Spanish identity.
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Der Gott Jonas und die Völker: Narratologische und intertextuelle Studien zur Hinwendung von Nichtisraeliten zum wahren Gott in Jona 1,4-16 undRiebesehl, Klaus 01 1900 (has links)
The goal of this study is to evaluate, in which manner the Non-Israelites turn to Yahweh.
It works with a combination of narrative analysis and intertextuality.
The book of Jonah contains two symmetrical parts (1-2 and 3-4), each part containing
three scenes, each scene relating to a scene in the other part: 1.1-3 // 3.1-3a; 1.4-16 //
3.3b-10; 2.1-11 // 4.1-11.
The structure of 1.4-16, including the inner development of the mariners, shows that a
conversion of the Seamen to Yahweh is intended. In the same manner the structure of
3.3b-10 and the positive characterization of the Ninevites show that a conversion to the
one true God is intended. These results are each confirmed by an intertextual analysis of
1.14 and 16 and of the faith, the repentance and the God who relents.
Result: The book of Jonah teaches that Non-Israelites can have a relationship with
Yahweh. This is possible through an Israelite, becoming reality by conversion of the
Heathen. / Old Testament & Ancient Near Eastern Studies / M. Th. (Old Testament)
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From Jew to Gentile : Jewish converts and conversion to Christianity in medieval England, 1066-1290Curk, Joshua M. January 2015 (has links)
The subject of this thesis is Jewish conversion to Christianity in medieval England. The majority of the material covered dates between 1066 and c.1290. The overall argument of the thesis contends that converts to Christianity in England remained essentially Jews. Following a discussion of the relevant secondary literature, which examines the existing discussion of converts and conversion, the principal arguments contained in the chapters of the thesis include the assertion that the increasing restrictiveness of the laws and rules regulating the Jewish community in England created a push factor towards conversion, and that converts to Christianity inhabited a legal grey area, neither under the jurisdiction of the Exchequer of the Jews, nor completely outside of it. Numerous questions are asked (and answered) about the variety of convert experience, in order to argue that there was a distinction between leaving Judaism and joining Christianity. Two convert biographies are presented. The first shows how the liminality that was a part of the conversion process affected the post-conversion life of a convert, and the second shows how a convert might successfully integrate into Christian society. The analysis of converts and conversion focusses on answering a number of questions. These relate to, among other things, pre-conversion relationships with royal family members, the reaction to corrody requests for converts, motives for conversion, forced or coerced conversions, the idea that a convert could be neither Christian nor Jew, converts re-joining Judaism, converts who carried the names of royal functionaries, the domus conversorum, convert instruction, and converting minors. The appendix to the thesis contains a complete catalogue of Jewish converts in medieval England. Among other things noted therein are inter-convert relationships, and extant source material. Each convert also has a biography.
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Der Gott Jonas und die Völker : Narratologische und intertextuelle Studien zur Hinwendung von Nichtisraeliten zum wahren Gott in Jona 1,4-16 und 3,3b-10 im Kontext des Jonabuches / The God of Jonah and the peoples : narratological and intertextual studies on the conversion of Non-Israelites to the true God in Jonah 1.4-16 and 3.3b-10 in the context of the book of JonahRiebesehl, Klaus 11 1900 (has links)
The goal of this study is to evaluate, in which manner the Non-Israelites turn to Yahweh.
It works with a combination of narrative analysis and intertextuality.
The book of Jonah contains two symmetrical parts (1-2 and 3-4), each part containing
three scenes, each scene relating to a scene in the other part: 1.1-3 // 3.1-3a; 1.4-16 //
3.3b-10; 2.1-11 // 4.1-11.
The structure of 1.4-16, including the inner development of the mariners, shows that a
conversion of the Seamen to Yahweh is intended. In the same manner the structure of
3.3b-10 and the positive characterization of the Ninevites show that a conversion to the
one true God is intended. These results are each confirmed by an intertextual analysis of
1.14 and 16 and of the faith, the repentance and the God who relents.
Result: The book of Jonah teaches that Non-Israelites can have a relationship with
Yahweh. This is possible through an Israelite, becoming reality by conversion of the
Heathen. / Ziel der vorliegenden Studie ist zu erheben, in wieweit sich die Nichtisraeliten (Seeleute
und Niniviten) dem wahren Gott zuwenden. Sie geht methodisch mit einer Kombination
aus Erzähltextanalyse und Intertextualität vor.
Das Jonabuch besteht aus zwei symmetrischen Hälften (Jon 1-2 und 3-4) mit je 3 Szenen,
die einander gegenüberstehen: 1,1-3 // 3,1-3a; 1,4-16 // 3,3b-10; 2,1-11 // 4,1-11.
Die Struktur der Seeszene (Jon 1,4-16), sowie die innere Entwicklung der Seeleute zeigen,
dass eine Bekehrung zu Jahwe intendiert ist. Diese Einsicht wird von der intertextuellen
Analyse von Vers 14 und 16 bestätigt. Ebenso erweist die Struktur der
Niniveperikope (3,3b-10) und die positive Charakterisierung der Niniviten eine Bekehrung
zum wahren Gott, ein Ergebnis, das von der intertextuellen Analyse des Glaubens,
der Buße, sowie der Reue Gottes gestützt wird.
Ergebnis: Das Jonabuch lehrt, dass Menschen außerhalb Israels eine Beziehung zu Jahwe
haben können, vermittelt durch einen Israeliten und realisiert, wenn sich die Heiden
bekehren. / Biblical and Ancient Studies / M. Th. (Old Testament)
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