Thematische Bibliographien / Idolatry (Judaism)

Inhaltsverzeichnis

  1. Zeitschriftenartikel
  2. Dissertationen
  3. Bücher
  4. Buchteile

Auswahl der wissenschaftlichen Literatur zum Thema „Idolatry (Judaism)“

Autor: Grafiati
Veröffentlicht am 28. Juli 2024
Zuletzt aktualisiert am 31. Juli 2025

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Zeitschriftenartikel zum Thema "Idolatry (Judaism)"

1

Cohen, Richard A. "MENAS, SAKRALIZUOTA ERDVĖ IR UTOPIJA." Religija ir kultūra 5, no. 1 (2008): 7–23. http://dx.doi.org/10.15388/relig.2008.1.2795.

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Monoteistinės religijos oponuoja erdvę sakralizuojančiai stabmeldystei, taip pat mitologinam pasauliui, kurio dalis visa stabmeldystė yra. Menas, tiek monoteizme, tiek mitologijose, yra neutralus šios opozicijos atžvilgiu. Judaizmo pavyzdys pasitelkiamas parodyti, kaip dvi „sakralizuotos erdvės“ – antikinė šventykla Jezuralėje ir vedybinis guolis namuose – reprezentuoja ne vietos sakralizavimą, o etiškumo sustiprinimo būdu įvykdytą vietos pakeitimą ekstrateritoriniu u-topos.Pagrindiniai žodžiai: Levinas, menas, sakralumas, judaizmas, seksualumas, utopia.“ART, SACRED SPACE AND UTOPIA”Richard A.
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2

Marcus, Joel. "Idolatry In The New Testament." Interpretation: A Journal of Bible and Theology 60, no. 2 (2006): 152–64. http://dx.doi.org/10.1177/002096430606000203.

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The New Testament inherits its attitude toward idolatry from the Old Testament and early Judaism. In all three, idolatry is the primal sin and is connected with sexual immorality and avarice. Both Jesus, in his response to the question about tribute, and Paul,* in his treatment of food sacrificed to idols, reflect the conflict between revulsion against idolatry and the need to survive in an idolatrous world. Moreover, Paul and the Johannine literature respond to the Jewish charge that Christianity itself is idolatrous. Appropriation of New Testament attitudes toward idolatry for our own plural
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Erlewine, Robert. "Samuel Hirsch, Hegel, and the Legacy of Ethical Monotheism." Harvard Theological Review 113, no. 1 (2019): 89–110. http://dx.doi.org/10.1017/s0017816019000361.

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AbstractThis essay examines Samuel Hirsch’s Religious Philosophy of the Jews as a forerunner of twentieth-century works of ethical monotheism in modern Jewish thought. In particular, it explores Hirsch’s use of the dichotomy between monotheism and idolatry as a way to resist Hegel’s attempts to incorporate Judaism into his developmental history of religion. Hirsch frames his opposition to the Hegelian account of religion by means of providing a rival interpretation of Genesis 3 to that offered by Hegel in the Lectures on the Philosophy of Religion. After juxtaposing Hegel’s and Hirsch’s respec
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4

Klawans, Jonathan. "Idolatry, Incest, and Impurity: Moral Defilement in Ancient Judaism." Journal for the Study of Judaism 29, no. 4 (1998): 391–415. http://dx.doi.org/10.1163/157006398x00065.

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Korostichenko, E. I. "Critical Theory of Religion by Erich Fromm: from Messianic Judaism to Radical Humanism." Concept: philosophy, religion, culture 5, no. 4 (2021): 62–78. http://dx.doi.org/10.24833/2541-8831-2021-4-20-62-78.

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This paper studies Erich Fromm’s critical theory of religion and looks into the evolution of the philosopher’s views. We analyze key concepts of Fromm’s humanistic psychology, including biophilia, rejection of idolatry, X-experience, classification of religions as humanistic or authoritarian, plea for sustainable coexistence with the environment, and some others. The author demonstrates close connection of these concepts with Judaic tradition, especially the messianism and negative theology of Maimonides. The paper is divided into chapters tracing the evolution of Fromm’s views on religion — f
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Blue, Lionel. "Inklings." European Judaism 51, no. 1 (2018): 112–16. http://dx.doi.org/10.3167/ej.2018.510116.

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Abstract The three essays collected here are occasional pieces Lionel Blue contributed to the magazine Manna, The Forum for Progressive Judaism, edited by Rabbi Tony Bayfield. They address: his experience visiting monasteries and convents, his observations and what he gained from them; the changing stages in Jewish-Christian dialogue and what the next steps might be; the paradoxes of religion and the temptations of idolatry.
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Klawans, Jonathan. "Notions of Gentile Impurity in Ancient Judaism." AJS Review 20, no. 2 (1995): 285–312. http://dx.doi.org/10.1017/s0364009400006954.

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This study investigates the history and nature of Gentile impurity in ancient Judaism. It is deceptively simple to assume that Gentiles, who did not observe purity laws, would have been considered ritually impure as a matter of course. Indeed, a number of scholars maintain this position. In fact, however, the situation is a bit more complex. Ancient Jewish sources reflect two conflicting tensions. On the one hand, both biblical and rabbinic law(considered Gentiles to be exempt from the laws of ritual purity. On the other hand, Gentiles ate impure foods, came into regular contact with impure su
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Mashiach, Amir. "“The Complete Matter and Not Half the Matter”: Torah and Work in the Teachings of R. Moshe Avigdor Amiel." Religions 16, no. 4 (2025): 498. https://doi.org/10.3390/rel16040498.

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This article examines Rabbi Moshe Avigdor Amiel’s concept of “Torah and Work” (Torah va’avoda) as a central tenet of Religious Zionism. Rabbi Amiel, a prominent ideologue of the Mizrahi movement who served as Chief Rabbi of Tel Aviv (1936–1945), viewed the integration of spirituality and materiality as representing complete Judaism. Using Hegelian dialectics, Amiel explained his approach: the thesis (spirit) and antithesis (matter) unite to form a synthesis (complete Judaism). He argued that exile transformed Jewish identity from a multidimensional biblical identity to a one-dimensional rabbin
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Hussain, Nazar, Sheikh Muhammad Adnan, and M. Irfan Aarbi. "Comparative Study of Stoning Punishment in the Religions of Islam and Judaism." Journal of Law & Social Studies 4, no. 1 (2022): 178–90. http://dx.doi.org/10.52279/jlss.04.01.178190.

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In this essay, we speak about stoning in Islam and Judaism. Stoning, which is one of the penalties, arose as a penalty for adultery, which is prohibited Sharia. Even though stoning was used in Judaism, sodomy and idolatry, as well as the methods used to carry out this penalty, were very different between Judaism and Islam. People might think that this punishment is worse in Islam because of the size of the stones and how they are used. Islam doesn't talk about stoning in the Quran, even though it's talked about in the Hadiths (sayings and stories about the Prophet Mohammad's behaviour by his c
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Hoch, Colin. "A Moveable Israel: Covenant Theology and Reformed Memory in the 1531 Zurich Bible." Religions 16, no. 5 (2025): 612. https://doi.org/10.3390/rel16050612.

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The very latest scholarship on the Swiss Reformation has urged us to resituate the conceptual origins and first articulations of a Reformed Covenant theology in the Zurich of Zwingli, Jud, Pellikan, and Bullinger, rather than in the Geneva of Calvin and Beza. Using insights from the recent literature of early modern memory, book history, and art history, this article provides a critical new reading of the preface, text, and paratext of the 1531 folio edition of the Zurich Bible. In doing so, it elucidates how, working with a humanist conception of historical memory, an early Reformed Covenant
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Dissertationen zum Thema "Idolatry (Judaism)"

1

Shannon, Avram Richard. "Other Peoples' Rituals: Tannaitic Portrayals of Graeco-Roman Ritual." The Ohio State University, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=osu1429830562.

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2

Špinarová, Kamila. "Netiv haprišut. Sexualita a askeze v judaismu." Master's thesis, 2015. http://www.nusl.cz/ntk/nusl-353144.

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Netiv haprišut. Sexualita a askeze v judaismu Kamila Špinarová Abstract Diploma thesis "Netiv haprishut. Sexuality and Asceticism in Judaism" deals with the "Path of Restraint" written by rabbi Judah Loew ben Bezalel, the MaHaRaL of Prague. The Path of Restraint is sixteenth chapter of Maharal's philosophical and ethical tractate "Netivot olam". The treatise brings in Maharal's recommendations regarding human acts in intimate sphere of life. The submitted work deals with selected texts from the Path of Restraint, especially with the prohibition of men's autoeroticism. The thesis provides coher
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Harvey, Richard John. "Judas Iscariot, betrayal and idolatry." Thesis, 2017. http://hdl.handle.net/1959.13/1341740.

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Research Doctorate - Doctor of Philosophy (PhD)<br>In recent times, some commentators from within mainstream Christianity such as Karl Barth, Hans-Josef Klauck and William Klassen have attempted unsuccessfully to defend or exonerate Judas Iscariot. This thesis will assess the evidence for Judas’ betrayal of Jesus. It has three main original contributions to knowledge. Firstly, a thorough analysis of paradidwmi the verb used for Judas’ act of handing over Jesus, will show that it is consistent with betrayal, it is overwhelmingly a divine act and it is normally coercive. Similarly, Matt’s use of
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Bücher zum Thema "Idolatry (Judaism)"

1

Halbertal, Moshe. Idolatry. Harvard University Press, 1992.

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Aaron, Eliacheff, ed. L'idôlatrie, ou la question de la part. Presses universitaires de France, 2010.

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C, Barton Stephen, ed. Idolatry: False worship in the Bible, early Judaism, and Christianity. T & T Clark, 2007.

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C, Barton Stephen, ed. Idolatry: False worship in the Bible, early Judaism, and Christianity. T & T Clark, 2007.

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5

Batnitzky, Leora Faye. Idolatry and representation: The philosophy of Franz Rosenzweig reconsidered. Princeton University Press, 2000.

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6

Ṿisberger, Meʼir. Emet ʻal tilah: Ḳovets maʼamre hagut ṿe-hashḳafah Toraniyim be-ʻinyene ha-shaʻah ṿe-nisyonot ha-teḳufah ; Ḳunṭres ʻAl mah tuku : ʻavodot zarot be-yamenu. Meʼir Ṿisberger, 2007.

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Ṿisberger, Meʼir. Emet ʻal tilah: Ḳovets maʼamre hagut ṿe-hashḳafah Toraniyim be-ʻinyene ha-shaʻah ṿe-nisyonot ha-teḳufah ; Ḳunṭres ʻAl mah tuku : ʻavodot zarot be-yamenu. Meʼir Ṿisberger, 2007.

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Hilfrich, Carola. "Lebendige Schrift": Repräsentation und Idolatrie in Moses Mendelssohns Philosophie und Exegese des Judentums. Fink, 2000.

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Rosman, Yonasan. Sefer Uve-ḥuḳotehem lo telekhu. Nehora, 2008.

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Perets, Mikhaʼel ben Yosef. Ohole shem: Otsar Ḥoshen mishpaṭ. Mikhaʼel Perets, 2005.

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Buchteile zum Thema "Idolatry (Judaism)"

1

Novak, David. "The Law of Idolatry." In Image of the Non-Jew in Judaism. Liverpool University Press, 2011. http://dx.doi.org/10.3828/liverpool/9781906764074.003.0005.

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This chapter investigates the law of idolatry, highlighting the tension between biblical and rabbinic attitudes towards gentile idolatry. The Bible consistently forbids idolatrous actions for Israelites while distinctly not excluding such behavior among gentiles. As gentiles are not participants in the Sinai covenant, they cannot be guilty of idolatry, even if their cult is consistently scorned in the Bible. Contrary to the biblical permission of pagan idolatry, the rabbis forbade anyone, Jew or gentile, to practice idolatry. According to one rabbinic line of thinking, all gentiles are idolate
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Solomon, Norman. "15. Return of the Gods: A Jeux d’Esprit on Idolatry in Judaism." In Idolatry. Academic Studies Press, 2023. http://dx.doi.org/10.1515/9798887191393-018.

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"Idolatry in Contemporary Judaism." In No Religion without Idolatry. University of Notre Dame Press, 2012. http://dx.doi.org/10.2307/jj.21995816.12.

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"Philosophy of Enlightened Judaism." In No Religion without Idolatry. University of Notre Dame Press, 2012. http://dx.doi.org/10.2307/jj.21995816.13.

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"The “Ceremonial Law” of Judaism:." In No Religion without Idolatry. University of Notre Dame Press, 2012. http://dx.doi.org/10.2307/jj.21995816.11.

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"Contemporary Varieties of Idolatry." In An Understanding of Judaism. Berghahn Books, 1997. http://dx.doi.org/10.2307/j.ctv287sh0d.55.

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"The Political Order: The Gentiles and Idolatry." In Rabbinic Judaism. BRILL, 2002. http://dx.doi.org/10.1163/9789004496491_006.

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Mock, Leo. "‘Idolatry’ in Rabbinic Discussion: To Destroy, to Bury or Something Else? Some Observations on the Subject of ‘Idolatry’ in Rabbinic Questions and Answers on the Internet." In Religiously Exclusive, Socially Inclusive? Amsterdam University Press, 2023. http://dx.doi.org/10.5117/9789463723480_ch10.

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This contribution focuses on the role of the concept of idolatry in the discourse of some contemporary orthodox rabbis on the Internet who belong to the Religious Zionism movement in Israel – the most important centre of contemporary orthodox Jewish life. Does the concept of idolatry, either as literary rhetoric or theological conviction, have traction in modern and contemporary contexts? Beginning with an overview of the attitude towards idolatry in Rabbinic Judaism in different and changing historical and socio-religious contexts, from the Bible, the Second Temple era to late antiquity, medi
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Berger, David. "On False Messianism, Idolatry, and Lubavitch." In Rebbe, the Messiah, and the Scandal of Orthodox Indifference. Liverpool University Press, 2008. http://dx.doi.org/10.3828/liverpool/9781904113751.003.0010.

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This chapter describes how, in the autumn of 1995, the author published an article in Jewish Action, the journal of the Union of Orthodox Jewish Congregations of America, which decried the silence of rabbinic leaders about the declaration on the part of many Lubavitch hasidim that the late Rebbe is the Messiah. This silence, the author argued, combined with the treatment of messianists as Orthodox Jews in good standing, fundamentally transforms Judaism, betrays the messianic faith of the ancestors, and grants Christian missionaries victory with respect to a key issue in the millennial debate b
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Seeskin, Kenneth. "Philosophical issues: survey." In Modern Judaism. Oxford University PressOxford, 2005. http://dx.doi.org/10.1093/oso/9780199262878.003.0025.

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Abstract The best way to understand modern Jewish philosophy is to look at the medieval background from which it arose. According to Maimonides (1138–1204), the heart and soul of Judaism can be summed up in the first two commandments, which mandate worship of the true God and rejection of idolatry. By the ‘true’ God he means a God who is simple, immaterial, and radically unlike anything in the created order. In keeping with the standard medieval view, Maimonides argues that we can know that God exists but will never be in a position to know what God is. What we can know are the consequences or
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