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Journal articles on the topic 'Christianity and Judaism'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 January 2023

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1

Silva, Valmor Da, and Severino Celestino da Silva. "The Messiah in Judaism and Christianity." Caminhos 15, no. 2 (2017): 249. http://dx.doi.org/10.18224/cam.v15i2.6035.

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Abstract: the article presents the different conceptions of Messiah in Judaism and in Christianity. Although present in other cultures and religions, the concept of messianism is defined in the Jewish religion, influenced mainly by contexts of crisis. Even if it is a fundamental concept, it is not always convergent. In the Hebrew Bible several messianisms were developed, with proposals of Messiah king, priest and prophet. The figure of David was fundamental in defining various types of messianism, but it was in the post-exile period or in the second temple that messianic ideas developed. At th

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2

ARION, Alexandru-Corneliu. "MYSTICAL UNION IN JUDAISM, CHRISTIANITY AND ISLAM." International Journal of Theology, Philosophy and Science 3, no. 4 (2019): 93–112. http://dx.doi.org/10.26520/ijtps.2019.3.4.93-112.

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3

Cohen, Norman J. "Judaism and Christianity." Thought 67, no. 4 (1992): 409–19. http://dx.doi.org/10.5840/thought19926746.

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4

Kuczyński, Janusz. "Judaism — Christianity — Marxism." Dialectics and Humanism 16, no. 1 (1989): 5–11. http://dx.doi.org/10.5840/dialecticshumanism198916121.

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5

HEISER, MICHAEL S. "Co-regency in Ancient Israel’s Divine Council as the Conceptual Backdrop to Ancient Jewish Binitarian Monotheism." Bulletin for Biblical Research 26, no. 2 (2016): 195–225. http://dx.doi.org/10.2307/26371649.

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Abstract Scholars have long wondered what theological and hermeneutical trajectories allowed committed monotheistic Jews to embrace Christianity’s high Christology. How exactly could devoted followers of Yhwh convert to Christianity and still consider themselves innocent of the charge of worshiping another deity? Alan Segal’s seminal work on the “two powers in heaven” doctrine of ancient Judaism demonstrated that Judaism allowed a second deity figure identified with, but distinct from, Yhwh prior to the rise of Christianity. But Segal never succeeded in articulating the roots of this theology

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6

van Winden, J. C. M., Harold W. Attridge, and Gohei Hata. "Eusebius, Christianity and Judaism." Vigiliae Christianae 47, no. 1 (1993): 93. http://dx.doi.org/10.2307/1584348.

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7

Paul, G. M., Louis H. Feldman, and Gohei Hata. "Josephus, Judaism, and Christianity." Phoenix 44, no. 1 (1990): 95. http://dx.doi.org/10.2307/1088571.

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8

Vermes, Geza. "Josephus, Judaism, and Christianity." Journal of Jewish Studies 41, no. 1 (1990): 130–31. http://dx.doi.org/10.18647/1525/jjs-1990.

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9

Goodblatt, David, Louis H. Feldman, and Gohei Hata. "Josephus, Judaism, and Christianity." Journal of the American Oriental Society 109, no. 4 (1989): 677. http://dx.doi.org/10.2307/604105.

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10

Magid, Shaul. "Loving Judaism through Christianity." Common Knowledge 26, no. 1 (2020): 88–124. http://dx.doi.org/10.1215/0961754x-7899599.

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This contribution to the Common Knowledge symposium on xenophilia examines the life choices of two Jews who loved Christianity. Elijah Zvi Soloveitchik, born into an ultra-Orthodox, nineteenth-century rabbinic dynasty in Lithuania, spent much of his life writing a Hebrew commentary on the Gospels in order to document and argue for the symmetry or symbiosis that he perceived between Judaism and Christianity. Oswald Rufeisen, from a twentieth-century secular Zionist background in Poland, converted to Catholicism during World War II, became a monk, and attempted to immigrate to Israel as a Jew in

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11

Davies, Philip R. "Judaism When Christianity Began." Theology 107, no. 836 (2004): 127–28. http://dx.doi.org/10.1177/0040571x0410700208.

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12

Mcgeoch, Graham G. "Judaism, Christianity and Islam." REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 14, no. 2 (2020): 873–74. http://dx.doi.org/10.20890/reflexus.v14i2.2464.

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13

Marcus, Joel. "Lou Martyn, Paul, and Judaism." Journal for the Study of Paul and His Letters 7, no. 1-2 (2017): 112–18. http://dx.doi.org/10.5325/jstudpaullett.7.1-2.0112.

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ABSTRACT J. Louis Martyn was not anti-Judaic but a lover of Jews and Judaism. But his passion for Paul, especially for Galatians, transcended his love for Judaism and may have caused him to downplay some of the difficulties in that letter. This article focuses on Martyn’s exegesis of the Sarah/Hagar allegory in Gal 4:21–5:1, which interprets the opposition not as Christianity versus Judaism but as the Torah-free Christian mission to Gentiles versus the Torah-observant mission—an interpretation that this article finds indefensible. The article concludes with some reflections on Martyn’s attitud

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14

Kinowski, Krzysztof. "Hector M. Patmore – Josef Lössl (eds.), Demons in Early Judaism and Christianity . Characters and Characteristics (Ancient Judaism and Early Christianity 113; Leiden – Boston, MA: Brill 2022)." Biblical Annals 13, no. 1 (2023): 197–200. http://dx.doi.org/10.31743/biban.14844.

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Recenzja książki: Hector M. Patmore – Josef Lössl (eds.), Demons in Early Judaism and Christianity . Characters and Characteristics (Ancient Judaism and Early Christianity 113; Leiden – Boston, MA: Brill 2022). Pp. 339. € 146.28. ISBN 978-90-04-51714-1

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15

Kohn, Rachael L. E. "Hebrew Christianity and Messianic Judaism." Religion Today 3, no. 3 (1986): 1–4. http://dx.doi.org/10.1080/13537908608580603.

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16

Mendelson, Alan. "Early Christianity and Hellenistic Judaism." History: Reviews of New Books 26, no. 1 (1997): 37. http://dx.doi.org/10.1080/03612759.1997.10525322.

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17

Davies, Jon. "Book Reviews : Christianity and Judaism." Expository Times 105, no. 10 (1994): 318. http://dx.doi.org/10.1177/001452469410501037.

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18

Lindsay, David M. "Book Review: Judaism and Christianity." Theology 95, no. 766 (1992): 312–13. http://dx.doi.org/10.1177/0040571x9209500433.

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19

Arkush, Allan. "Voltaire on Judaism and Christianity." AJS Review 18, no. 2 (1993): 223–43. http://dx.doi.org/10.1017/s0364009400004906.

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Voltaire's voluminous writings on religion contain, as is well known, a large number of attacks on the Jewish people and Judaism. Historians have offered a variety of explanations for this sustained animosity on the part of a great rationalist and proponent of religious toleration toward a people and a religion which continued, in his own day, to be victimized by unjust persecution. While much remains in dispute, there does seem to be general agreement that Voltaire attacked Judaism at least in part because its most sacred texts constituted the foundation of Christianity, the religion he wishe

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20

Nawaz, Dr Saleem, Muhammad Ittazaz Ul Haq та Sada Hussain Alvi. "یہودیت،عیسائیت اور اسلام میں گناہ، کفارہ اور نجات کا تصور". Al-Duhaa 3, № 01 (2022): 239–54. http://dx.doi.org/10.51665/al-duhaa.003.01.0170.

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This article presents a research based analytical and comparative study of the Concept of Sin, Atonement and Salvation in Judaism, Christianity and Islam. Allah Almighty descended messengers in every region and among every nation with divine laws to regulate their lives according to His will. These divine laws were given with freedom of choice as worldly life is a test and trial for human beings. According to divine scriptures every individual is answerable to Allah regarding his worldly life and deeds. Followers of all divine religions believe in virtue and sin, reward and punishment, account

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21

Almbladh, Karin. "Christianity and Judaism under Islam in Medieval Iraq: Da'ûd al-Muqammas and Sa'd b. Mansûr Ibn Kammûna." Nordisk Judaistik/Scandinavian Jewish Studies 26, no. 1-2 (2008): 19–28. http://dx.doi.org/10.30752/nj.69615.

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In the present paper two attitudes towards Christianity among Jews in Medieval Iraq are discussed, viz. Da'ûd al-Muqammas (second half of the 9th century) and Sa'd b. Mansûr Ibn Kammûna (second half of the 13th century). Da'ûd al-Muqammas was writing in a period when Christianity may have been an attractive alternative for intellectual Jews. His major work still available, 'Ishrûn Maqâla, "Twenty chapters", is an anti-Christian tract demonstrating the continuing validity of Judaism. Addressing a Gentile readership in his Tanqîh al-abhâth li'l-milal al-thalâth, "The examination of the inquiries

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22

LIEU, JUDITH. "‘Impregnable Ramparts and Walls Of Iron’: Boundary and Identity in Early ‘Judaism’ and ‘Christianity’." New Testament Studies 48, no. 3 (2002): 297–313. http://dx.doi.org/10.1017/s002868850200019x.

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The metaphor of a boundary as that which separates ‘us’ from ‘the other’ is central in modern discussion of identity as constructed, yet it is also recognized that such boundaries both articulate power and are permeable. The model is readily applicable to the Greco-Roman world where kinship, history, language, customs, and the gods supposedly separated ‘us’ from barbarians, but also enabled interaction; Jews and Christians engaged in the same strategies. At the textual level it is the different ways in which boundaries are constructed, particularly using diet and sexuality, that invite attenti

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23

Furtsev, Dmitrij O. "Normalization of Consumption of Alcoholic Drinks in the Abrahamic Religions." Study of Religion, no. 2 (2019): 98–103. http://dx.doi.org/10.22250/2072-8662.2019.2.98-103.

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The article presents a comparative review of the attitude to wine drinking of followers of Abrahamic religions. The article reveals the traditions and norms of alcohol consumption in Judaism, Christianity and Islam. Wine as a product was of great cultural and economic importance for the peoples in which Abrahamic religions were formed. The article takes as its basis the attitude to wine, since it, as one of the most ancient alcoholic beverages, was familiar to the followers of Judaism, Christianity and Islam from the beginning of the formation of their formation. In Judaism and Christianity, w

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24

Luneva, Anna. "Transformation of Early Christian Ideas about Judaism (Based on the Analysis of Christian Polemic Literature of the II-III c. and its Historical and Cultural Context)." Tirosh. Jewish, Slavic & Oriental Studies 18 (2018): 30–44. http://dx.doi.org/10.31168/2658-3380.2018.18.1.2.

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II–III c. gave the world what is now called “Judaism” and “Christianity”. Two religions, which are now perceived as original and separate from each other, at that time had many intersection points. Christianity had not yet rid itself of its Jewish past, and in the Jewish environment there were many people who accepted Jesus’ messianism and converted to a new faith. However, more gentiles people in the II c. come to the Christian community, while the Jewish are closing themselves from the outside world. Christian literature directed against the Jews (Adversus Judaeos) contributed to this. Altho

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25

Tong, M. Adryael. "Protecting Difference: Protectionist Strategies and the Parting of the Ways." Method & Theory in the Study of Religion 32, no. 4-5 (2020): 364–72. http://dx.doi.org/10.1163/15700682-12341480.

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Abstract This article takes an interdisciplinary look at protectionist doxa at the intersection of two distinct fields: early Christian studies and rabbinics. I argue that both fields maintain a protectionist doxa of difference; that is, a doxa that early Christianity and rabbinic Judaism are fundamentally different from each other. This difference, which supports the constitution of each field as separate from the other, nevertheless has a secondary effect of shaping our approach to our objects of study—early Christianity and rabbinic Judaism. Specifically, this doxa of difference occludes th

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26

Lee, Bernon. "Grace Aguilar’s double-vision to a feminized religiosity through the Torah’s laws on inheritance and vows." Journal for the Study of the Old Testament 43, no. 4 (2019): 539–55. http://dx.doi.org/10.1177/0309089218772578.

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Grace Aguilar’s interpretation of the Torah’s laws on female inheritance and a daughter’s vows in her 19th-century biography of biblical women The Women of Israel sits between a proselytizing Anglo-Protestant rhetoric and an androcentric Judaism. This article traces the contours of her feminized, contemplative brand of Judaism through her reading of these laws. The article finds her arguments against the main currents of Judaism of the period to be of a social-religious strain familiar to, yet contending with, the ‘tolerant’ Christianity of Victoria’s England. In staking her space between trad

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27

Maskell, Caleb J. D. "“Modern Christianity Is Ancient Judaism”: Rabbi Gustav Gottheil and the Jewish-American Religious Future, 1873–1903." Religion and American Culture: A Journal of Interpretation 23, no. 2 (2013): 139–84. http://dx.doi.org/10.1525/rac.2013.23.2.139.

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AbstractGustav Gottheil was a person of great influence in the development of American Reform Judaism, but his story has been largely forgotten. From 1873 to 1903, he was rabbi at Temple Emanu-El, the largest and wealthiest Reform Congregation on the Upper East Side of Manhattan. A prolific author and public teacher, he was “a striking and dominating figure … in American Judaism at large.” He was also controversial, criticized by some for his perceived openness to the ideals, institutions, and elites of American liberal Christianity. One editorialist wrote that he was “frequently accused of …

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28

Matsunaga, K. "K. Tsuchido : Early Christianity and Judaism." THEOLOGICAL STUDIES IN JAPAN, no. 38 (1999): 67–73. http://dx.doi.org/10.5873/nihonnoshingaku.1999.67.

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29

Soyer, Francois. "Medieval Heresies: Christianity, Judaism, and Islam." Journal of Jewish Studies 68, no. 1 (2017): 212–14. http://dx.doi.org/10.18647/3319/jjs-2017.

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30

Urban, Kristen. "Judaism, Christianity & Islam In Dialogue." Journal for Peace and Justice Studies 29, no. 1 (2019): 101–21. http://dx.doi.org/10.5840/peacejustice20192915.

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While most studies on the Abrahamic religions focus on the community of believers, this paper explores aspects of Judaism, Christianity, and Islam that foster “peace within” for the individual believer. It brings all three traditions into conversation with one another and is grounded in the understanding that the believer must find inner peace before s/he can make peace with the larger world. Given that Jews, Christians, and Muslims share a common spiritual ancestor Abraham, this study draws upon their theological narratives of the Creation Story, which highlights understandings of God and His

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31

Rothstein, Daniel. "The Hostile Brothers: Judaism and Christianity." Psychological Perspectives 54, no. 4 (2011): 488–97. http://dx.doi.org/10.1080/00332925.2011.622656.

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32

Price, Robert. "CHRISTIANITY, DIASPORA JUDAISM, AND ROMAN CRISIS." Review of Rabbinic Judaism 5, no. 3 (2002): 316–31. http://dx.doi.org/10.1163/15700700260430988.

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33

Teugels, Lieve. "Biblical Interpretation in Judaism and Christianity." Journal for the Study of Judaism 39, no. 3 (2008): 407–8. http://dx.doi.org/10.1163/157006308x313102.

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34

Barabanov, Yevgeni. "The relationship between Judaism and Christianity∗." Religion, State and Society 23, no. 1 (1995): 19–24. http://dx.doi.org/10.1080/09637499508431674.

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35

Lieu, Judith. "Book Review: Christianity and Rabbinic Judaism." Theology 97, no. 776 (1994): 124–25. http://dx.doi.org/10.1177/0040571x9409700210.

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36

Hilton, Michael. "Book Review: Christianity and Rabbinic Judaism." Theology 97, no. 776 (1994): 125–26. http://dx.doi.org/10.1177/0040571x9409700211.

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37

Webster, Jane. "Biblical Interpretation in Judaism and Christianity." Biblical Interpretation 18, no. 4-5 (2010): 473–75. http://dx.doi.org/10.1163/092725609x12531036271487.

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38

Radford Ruether, Rosemary. "Judaism and Christianity in Earth's Insights." Worldviews: Global Religions, Culture, and Ecology 1, no. 2 (1997): 163–66. http://dx.doi.org/10.1163/156853597x00083.

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AbstractIn Earth's Insights, Baird Callicott argues that Hebrew scripture, because of its more communal and this-worldly standpoint, is more amenable to environmental ethics than the New Testament. I enumerate other insights from this tradition, portraying a three-way relation in which nature has its own autonomy, as well as reciprocal interrelation with the human and with God.

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39

Ruether, Rosemary Radford. "Judaism and Christianity in Earth's Insights." Worldviews: Global Religions, Culture, and Ecology 1, no. 1 (1997): 163–66. http://dx.doi.org/10.1163/156853597x00308.

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AbstractIn Earth's Insights, Baird Callicott argues that Hebrew scripture, because of its more communal and this-worldly standpoint, is more amenable to environmental ethics than the New Testament. I enumerate other insights from this tradition, portraying a three-way relation in which nature has its own autonomy, as well as reciprocal interrelation with the human and with God.

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40

Magid, Shaul. "Defining Christianity and Judaism from the Perspective of Religious Anarchy." Journal of Jewish Thought & Philosophy 25, no. 1 (2017): 36–58. http://dx.doi.org/10.1163/1477285x-12341276.

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This essay explores Martin Buber’s rendering of Jesus and the Ba‘al Shem Tov as two exemplars of religious anarchism that create a lens through which to see the symmetry between Judaism and Christianity. The essay argues that Buber’s use of Jesus to construct his view of the Ba‘al Shem Tov enables us to revisit the “parting of the ways” between Judaism and Christianity through the category of the religious anarchist.

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41

Uhde, Bernhard. "“En el principio era el logos” –¿o más bien el mythos? En torno al principio de la re-presentación en el judaísmo y el cristianismo." Areté 21, no. 1 (2009): 111–21. http://dx.doi.org/10.18800/arete.200901.005.

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Mito y logos se unen en la descripción del mito que admite una representación (Vergegenwärtigung) y es comprensible para el entendimiento: “muqologei=n”. De este modo, aquel logos que era “en el principio” es él mismo un mito, si no se hiciera presente (vergegenwärtigt) a sí mismo como logos. El principio de la religión, el Eterno mismo, deja narrar en el judaísmo un mito que culmina en un logos y puede ser interpretado como tal. En el cristianismo, la auto-re-presentación del principio de la religión como autorreflexión, esto es, la encarnación, pone al logos antes que al mito: “El que me ve

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42

Neusner, Jacob. "The Absoluteness of Christianity and the Uniqueness of Judaism." Interpretation: A Journal of Bible and Theology 43, no. 1 (1989): 18–31. http://dx.doi.org/10.1177/002096438904300103.

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The notion that appeal to the Judaism contemporary with the writing of the New Testament documents will help solve exegetical problems has characteristically taken the form of an appeal to a Judaism that never existed; the practice should be abandoned.

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43

Carneiro, Marcelo Da Silva. "Da Diáspora à Palestina: novas concepções sobre a localização dos evangelhos sinóticos." REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 8, no. 11 (2015): 73. http://dx.doi.org/10.20890/reflexus.v8i11.186.

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Resumo: Este artigo pretende mostrar as mudanças teóricas sobre a localização dos evangelhos sinóticos. O objetivo é demonstrar como a localização dos evangelhos sinóticos foi por muito tempo fundamentada na Tradição, e não em análise contextual. Desde os Pais da Igreja os evangelhos sinóticos foram situados em diferentes pontos do império romano, em geral fora da região siro-palestinense. Novas tendências, no entanto, tem demonstrado que Marcos, Mateus e Lucas pertencem a um gênero literário vinculado ao mundo judaico da Palestina, e seus evangelhos refletem essa proximidade cultural. A parti

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44

Seidler, Meir. "Eliah Benamozegh, Franz Rosenzweig and Their Blueprint of a Jewish Theology of Christianity." Harvard Theological Review 111, no. 2 (2018): 242–63. http://dx.doi.org/10.1017/s001781601800007x.

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AbstractIn Jewish philosophy, be it medieval or modern, a comprehensive Jewish theological discourse about Christianity is conspicuously absent. There are, however, two prominent exceptions to this rule in modern Jewish philosophy: The Italian Sephardic Orthodox Rabbi Eliah Benamozegh (1823–1900) and the German-Jewish philosopher Franz Rosenzweig (1886–1929). In both men's thought, Christianity plays a pivotal (and largely positive) role, so much so that their Jewish philosophies would not be the same without Christianity, which has no precedent in Jewish thought. Though Rosenzweig was not awa

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45

TACHIN, PHILIP. "Do Judaism, Islam, and Christianity Worship the Same God? A Reformed Theological Perspective." Unio Cum Christo 3, no. 1 (2017): 127. http://dx.doi.org/10.35285/ucc3.1.2017.art11.

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Abstract: It Is Debated Whether Judaism, Christianity, And Islam Worship The Same God. That They Share The Same Roots In Abraham, The Father Of Faith, Makes Some, Including Christian Scholars, Conclude That They Worship The Same God. The Question Turns On The Real Substance Of Worship And Its Approval By God. Drawing From The Classical Reformed View, We Make A Logical And Exegetical Argument That Judaism, Christianity, And Islam May Have Shared The Same Broad Categories About Their Supreme Deities, But Conclude That They Actually Do Not Worship The Same God. That True Worship Of God Is Trinita

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46

Abdullah, Osman Chuah, and Mohd Shuhaimi Haji Ishak. "Commonalities and Differences among the Abrahamic Faiths." Journal of Islam in Asia (E-ISSN: 2289-8077) 8 (February 2, 2012): 325–43. http://dx.doi.org/10.31436/jia.v8i0.264.

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Abrahamic faiths namely Judaism, Christianity and Islam share the theology of monotheism. The three religions trace their origins to Prophet Abraham. Judaism is the religion of the descendents of Jacob, son of Isaac and grandson of Abraham. Christianity began as a sect of Judaism in the 1st century, and later on developed its own creed such as trinity. Islam began in the 7th century; it also traces its link to Ishmael, the son of Prophet Abraham. The three religions share mostly the same heritage, history, greatness and theology of monotheism. This essay attempts to highlight the common featur

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47

Campbell, William. "Perceptions of Compatibility Between Christianity and Judaism in Pauline Interpretation." Biblical Interpretation 13, no. 3 (2005): 298–316. http://dx.doi.org/10.1163/1568515054388137.

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AbstractContemporary interpretation of Paul is heir to a tradition of Paulinism in which Paul's gospel is almost universally viewed as being in opposition to Judaism. Even the advent of the New Perspective on Paul has not yet succeeded in convincing the majority of scholars that there is no basic incompatibility between Paul and Judaism. One reason for a negative response to the New Perspective is that the acceptance of this viewpoint seems (necessarily) to imply that the great Reformers were somewhat deficient in their understanding of Paul. Their own basic principle of 'reformed and always b

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48

Стојаноска- Иванова, Татјана. "Moral Aspects of Judaism, Christianity and Islam." Годишен зборник на Филозофскиот факултет/The Annual of the Faculty of Philosophy in Skopje 71 (2018): 259–70. http://dx.doi.org/10.37510/godzbo1871259si.

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49

Stojanoska Ivanova, Tatjana. "Moral Aspects of Judaism, Christianity and Islam." Годишен зборник на Филозофскиот факултет/The Annual of the Faculty of Philosophy in Skopje 71 (2018): 265–70. http://dx.doi.org/10.37510/godzbo1871265si.

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50

Howard, James M. "Studies in Ancient Judaism and Early Christianity." Bulletin for Biblical Research 27, no. 1 (2017): 116–18. http://dx.doi.org/10.5325/bullbiblrese.27.1.0116.

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