Relevant bibliographies by topics / Commission for Religious Relations with the Jews

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Commission for Religious Relations with the Jews'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Commission for Religious Relations with the Jews"

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Moyaert, Marianne. "‘The Gifts and the Calling of God Are Irrevocable’ (Rom 11:29): A Theological Reflection." Irish Theological Quarterly 83, no. 1 (December 7, 2017): 24–43. http://dx.doi.org/10.1177/0021140017742797.

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In 2015 the Commission for Religions Relations with the Jews published a document called ‘The Gifts and the Calling of God Are Irrevocable’ (Rom 11:29): A Reflection on Theological Questions Pertaining to Catholic–Jewish Relations on the Occasion of the 50th Anniversary of ‘Nostra Aetate’ (no. 4). In this article I will focus in particular on some of the theological questions that are addressed in sections 3 through 6—questions that have increasingly moved into the foreground in the dialogue in recent decades. In particular, I will explore the relation between the old and new covenant, how the uniqueness and universality of salvation in Christ are related to the recognition that God’s covenant with Israel has never been revoked, and the question of the mission to the Jews. In presenting the document and grappling with it, (1) I will glance back briefly and outline the theological status quaestionis, I will then (2) analyze what new developments The Gifts formulates. Finally, moving beyond the document, (3) I will engage it in discussion.
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Nyström, Jennifer. "Den judisk–katolska relationen." Nordisk Judaistik/Scandinavian Jewish Studies 28, no. 2 (December 2, 2017): 63–77. http://dx.doi.org/10.30752/nj.67752.

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Efter femtio framgångsrika år i kölvattnet av Nostra Aetate (nr 4), publicerade The Commission for Religious Relations with the Jews (Kommissionen för religiösa relationer med judar) ett nytt dokument om judisk–kristna relationer. Denna artikel syftar till att presentera detta dokument med titeln ”The Gifts and the Calling of God are Irrevocable” (Rom 11:29): A Reflection on Theological Questions Pertaining to Catholic–Jewish Relations on the Occasion of the 50th Anniversary of Nostra Aetate (No. 4)” (”Gud tar inte tillbaka sina gåvor och sin kallelse (Rom 11:29)”). Som undertiteln antyder önskar kommissionen att detta skall vara en reflektion över teologiska frågor som är relevanta för en judisk–katolsk dialog med särskild hänsyn till förbund, frälsning och mission. Jag diskuterar min läsning av dokumentet och de frågor som uppstår vid läsning av denna långa och delvis svårgenomträngliga text. Det teologiska initiativ som dokumentet utgör är lovvärt, men det kvarstår problem, vilka de som är aktiva i dialogen även fortsättningsvis måste ta ställning till.
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Luft, Rebecca Hiromi. "Fulfillment—A Term at Play in Gifts and Calling and Jewish-Christian Concerns about Supersessionism." Journal of Catholic Social Thought 18, no. 1 (2021): 111–37. http://dx.doi.org/10.5840/jcathsoc20211817.

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The Commission for Religious Relations with the Jews produced The Gifts and Calling of God Are Irrevocable (Rom 11:29), in which supersessionism is firmly rejected. In this document, the term fulfillment occurs frequently to describe the relationship between the Old and New Covenant. It implies an evolutionary development from old to new, or from promise to fulfillment. Therefore, the use of this term may lead one to suspect that it is merely a synonym for supersession or a progression from good to better. To avoid this connotation, I redefine this term by locating it within the Israelite cult. Through a study of Aaron’s ordination to the high priesthood in Leviticus and the claims for Jesus’s high priesthood in the Epistle to the Hebrews, I show that fulfillment already occurs in the Old Covenant by relating the historical, earthly cult to the eternal, heavenly cult.
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Esler, Philip F. "The Adoption and Use of the Word ἘΚΚΛΗΣΊΑ in the Early Christ-Movement." Ecclesiology 17, no. 1 (April 15, 2021): 109–30. http://dx.doi.org/10.1163/17455316-17010002.

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Abstract This article engages with two recent monographs and three shorter publications to offer a fresh approach to the origin and some aspects of the use of the word ἐκκλησία in the Christ-movement of the first century ce. It argues that the word was first used as a collective designation by mixed groups of Greek-speaking Judean and non-Judean Christ-followers who were persecuted by Paul. Their intimate table-fellowship (especially of the one loaf and one cup of the Lord’s Supper) was regarded as involving or risking idolatry and thus imperilling the ethnic integrity of the Judean people. These Christ-followers adopted the word ἐκκλησία from instances in the Septuagint where it meant not ‘assembly’ but ‘multitude’ or ‘group’, most importantly of all in 1 Sam. 19.20. As Paul founded new communities in the cities of the Eastern Mediterranean that were recognisably similar to Greco-Roman voluntary associations, the word acquired new connotations that reverberated with the role of ἐκκλησίαι as civic voting assemblies in the Greek cities. Paul’s groups were not anti-Roman, nor did he believe that the Christ-movement would replace ethnic Israel, but rather that the two would co-exist until the End. The Pauline view on this matter finds theological endorsement in a 2015 document from the Vatican’s Commission for Religious Relations with Jews.
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Yashin, V. B. "STATE OF THE SPHERE OF INTERFAITH RELATIONS IN OMSK (BASED ON THE RESULTS OF SOCIOLOGICAL MONITORING)." KAZAN SOCIALLY-HUMANITARIAN BULLETIN 11, no. 6 (December 2020): 117–21. http://dx.doi.org/10.24153/2079-5912-2020-11-6-117-121.

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The strengthening of the role of religion in post-Soviet Russian society, the growing dynamism and instability of processes in the religious sphere led to the inclusion of the religious situation in the range of priority areas of modern religious studies. Of particular relevance is the systematic study of the dynamics of the religious situation in large cities, which are characterized by a complex multi-confessional composition of the population and an accelerated pace of social life. These include the West Siberian city. Omsk: from the very beginning of its history (XVIII century), representatives of different faiths – Orthodox, Muslims, Lutherans, Catholics, Jews, etc. - lived together in it. In the post-Soviet period, there was an increase in the heterogeneity of the composi- tion of citizens on religious grounds. As a result, according to official data From the Department of the Ministry of justice of the Russian Federation for the Omsk region, as of January 2020, only 110 registered religious organizations (excluding religious groups) operate in Omsk, representing 23 confessional areas. Under these conditions, both the scientific and practical significance of monitoring the ethnoconfessional situation in Omsk, which is carried out on an institutional basis, is obvious – in particular, it is provided for in the Plan of main measures to ensure interaction with national-cultural and religious associations operating on the territory of Omsk for 2018 – 2020, approved by the decree of the Omsk city Administration of December 29, 2017. No. 1426-p. The article analyzes the main results of a sociological study conducted as part of the monitoring of the ethnoconfessional situation in Omsk in 2020, commissioned by the city Administration by the Center for humanitarian, socio – economic and political research-2 (GEPICenter-2). It is concluded that at present, traditional positive stability and harmony are preserved in the sphere of inter-confessional relations in Omsk. At the same time, attention is drawn to the growing negative attitude in the public opinion of Omsk residents towards new religious movements and non-traditional confessions in Russia.
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Murphy, Roland E. "The Biblical Commission, the Jews, and Scriptures." Biblical Theology Bulletin: Journal of Bible and Culture 32, no. 3 (August 2002): 145–49. http://dx.doi.org/10.1177/014610790203200304.

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Levine, Amy-Jill. "Roland Murphy, The Pontifical Biblical Commission, Jews, and the Bible." Biblical Theology Bulletin: Journal of Bible and Culture 33, no. 3 (August 2003): 104–13. http://dx.doi.org/10.1177/014610790303300304.

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Tabory, Ephraim. "RELATIONS BETWEEN RELIGIOUS AND NONRELIGIOUS JEWS IN ISRAEL." Social Behavior and Personality: an international journal 19, no. 2 (January 1, 1991): 133–42. http://dx.doi.org/10.2224/sbp.1991.19.2.133.

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This study investigates the cognitions, attitudes and behavioral intentions concerning interpersonal contact between nonreligious and religious Jews in Israel. The hypothesis examined is that distance from Jewish tradition is related to a negative orientation regarding questions of state and religion, tolerance for demands on the part of observant Jews to further religious goals on the state level, and the social distance between religious and nonreligious Jews. The data for this study are based on closed ended questionnaires completed by 671 Jewish male and female Israeli university students. The findings indicate that those who identify themselves as more religious observe more ritual, have a more positive orientation toward an intertwining of religion and state on a macro level and to the specific demands for the observance of religious life in the public sector, and prefer contact with religious persons over contact with nonreligious persons. At the same time, the social contacts between the religious and nonreligious are characterized by more informal than formal isolation. These findings are discussed with regard to the question of social integration among Jews in Israeli society.
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Braybrooke, Marcus. "The Pastor's Opportunities XVII. Relations with Jews." Expository Times 99, no. 11 (February 1988): 324–27. http://dx.doi.org/10.1177/001452468809901102.

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Menkis, Richard. "Jewish Communal Identity at the Crossroads: Early Jewish Responses to Canadian Multiculturalism, 1963-1965." Studies in Religion/Sciences Religieuses 40, no. 3 (June 27, 2011): 283–92. http://dx.doi.org/10.1177/0008429811408215.

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This article challenges the assumption that the Canadian Jewish community embraced the discourse and potential of multiculturalism rapidly and enthusiastically. It has been proven that certain groups—most notably the Ukrainians—used the hearings of the Royal Commission on Bilingualism and Biculturalism, which promised to consider the ‘‘contributions of the other ethnic’’ groups, to promote the idea that Canada is multicultural. But the largest organization of Canadian Jewry—the Canadian Jewish Congress (CJC)—was very cautious in its dealings with the Commission. It only participated in the Preliminary Hearings, in order to protest the preamble’s language that referred to the ‘‘two founding races. From the records of meetings, it is evident that CJC, based in Montreal—which was the home of the largest Jewish community in Canada at the time—was worried that introducing ‘‘multiculturalism’’ would offend the French. This article also asserts that CJC was not willing to define the Jews as an ethnic group, which was the implied category for groups in the new discourse of multiculturalism. CJC thought that a self-definition of the Jews as an ethnic group would weaken the place of Jews in Canadian society, both because of how Jews defined themselves on the census of 1961 and because they believed that they had a higher profile in the division of society into Protestant—Catholic—Jew than in a society divided into ethnic groups.
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Dissertations / Theses on the topic "Commission for Religious Relations with the Jews"

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Kizilov, Mikhail. "The Karaites, a religious and linguistic minority in Eastern Galicia (Ukraine) 1772-1945." Thesis, University of Oxford, 2007. http://ora.ox.ac.uk/objects/uuid:0d1c5b95-5f5a-4805-b90e-d2b54cbb9dd5.

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The dissertation is dedicated to the history of the East European Karaite Jews (Karaites), a highly interesting ethno-religious Jewish group. It focuses on the Karaites of Galicia (Ukraine) from 1772 to 1945. The first four chapters of the dissertation are devoted to the Austrian period in the history of the Galician Karaites (1772-1918). Chapter One demonstrates that the Karaites represent an unparalleled example of preferential treatment of a Jewish community by the Austrian administration. Chapter Two provides readers with an overview of the "internal" history of the Karaite communities of Halicz and Kukizow. Chapter Three outlines the religious and ethnographic customs and traditions of the Galician Karaites. Chapter Four focuses on relations between the Karaites and their ethnic neighbours - the Slavs and the Ashkenazic Jews. Chapter Five is dedicated to the history of the Karaites in Polish Galicia between the two world wars. It is in this period that the Karaites started to become more and more separated from the Ashkenazic Jews. Chapter Six reconstructs the process of dejudaization and Turkicization of the Karaite community, highlighting the role of Seraja Szapszal, the Karaite ideological leader. It ends with an analysis of the history of the community during the period of the Nazi occupation. Chapter Seven outlines the ultimate decline of the Galician community after the Second World War. It also describes the current state of the Galician Karaite community and its historical legacy. The conclusion provides some essential remarks regarding the position of the Karaite case within the wider framework of Jewish and European history.
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Sakinofsky, Phyllis Celia. "Imprints of memories, shadows and silences shaping the Jewish South African story /." Phd thesis, Australia : Macquarie University, 2009. http://hdl.handle.net/1959.14/47942.

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Thesis contains the novel "Waterval" by Phyllis Sakinofsky.
Thesis (PhD)--Macquarie University, Faculty of Arts, Department of Media, Music, and Cultural Studies, 2009.
Bibliography: p. 128-138.
PART ONE -- Introduction -- Section One -- Early history -- The apartheid years - two realities -- Post-apartheid South Africa -- The creative response of Jews to apartheid -- Section Two -- Our relationship with the past: placing narrative in the context of history -- Rememory and representation -- Telling the truth through stories -- Section Three -- Imprints of memories, shadows and silences: shaping the Jewish South African story -- PART TWO -- Waterval: a work of fiction by Phyllis Sakinofsky
This is a non-traditional thesis which comprises a work of fiction and a dissertation. -- The novel is set in South Africa and provides an account of events that took place among three families, Jewish, Coloured and Afrikaans, over three generations. -- The dissertation is constructed in three sections. The first section describes the settlement of South Africa's Jewish community, its divergent responses to apartheid and how this is mirrored in its literary output. -- In the second section, the relationship between history and fiction since the advent of postmodernism is discussed, how there has been a demand for historical truthfulness through multiple points of view and how consequently there has been an upsurge in memories and memorials for those previously denigrated as the defeated or victims. -- Fiction has been re-valued because it is through the novel that these once-submerged stories are being told. The novel has the capacity to explore uncomfortable or silenced episodes in our history, tell important truths and record stories and losses in a meaningful and relevant way. A novel might be shaped by history but it is through the writer's insights and interpretations that messages or meanings can reach many. -- South Africa's Truth and Reconciliation Commission report is an example of how the written word can expose the relationship between the re-telling of history and finding an alternate truth. By recording the many conflicting stories of its peoples, it has linked truth and literature, ensuring an indelible imprint on the country's future writing. The past cannot be changed, but how the nation deals with it in the future will be determined by language and narrative. -- The final section is self-reflexive and illustrates the symbiotic bond between the research and creative components, citing examples from the dissertation of how the two streams influenced one another.
Mode of access: World Wide Web.
145 p
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Beider, Mikhail [Verfasser]. "On the Frontiers of Sacred Spaces: the Relations Between Jews and Orthodox Christians in the Early Modern Ruthenian Lands on the Example of Religious Proselytism and Apostasy / Mikhail Beider." Berlin : Freie Universität Berlin, 2016. http://d-nb.info/1121007759/34.

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Kamugisha, Yvonne. "L’influence américaine et la fonction du religieux dans les mécanismes de réconciliation et de prévention contre le génocide : quel modèle de réconciliation pour le cas du Burundi ?" Thesis, Bordeaux 3, 2019. http://www.theses.fr/2019BOR30021.

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Tandis que le Burundi entame une phase clé dans la réconciliation nationale, l’immense travail de la mémoire collective initié par la signature des Accords de Paix d’Arusha en août 2000 offre une opportunité à la pénétration américaine de s’affirmer dans la Consolidation de la Paix dans la sous Région. L'erreur serait de voir l’investissement américain dans la Communauté de l'Afrique de l'Est comme un phénomène récent. Or, depuis l'ère postcoloniale jusqu'à la phase actuelle de la mise en place des mécanismes de réconciliation et prévention contre le génocide, la présence américaine en matière de politique africaine remonte bien plus loin ainsi que le prouve son entreprise missionnaire en Afrique. Beaucoup de travaux ont traité de la question des relations géopolitiques entre colonisateurs et colonisés en Afrique sub-saharienne. Cependant, peu d'études ont relevé l’importance ou l’ancienneté des rapports religieux et de leur influence dans les affaires politiques et sociales dans les pays de l'Afrique de l'Est tels que le Burundi ou le Rwanda. Expliquer la Politique Etrangère américaine en la rattachant à son investissement religieux dans la sous Région permet d'éviter une simplification erronée des intérêts américains. Notre étude du rôle des missions américaines et de leurs rapports complexes avec les missions chrétiennes des anciennes puissances coloniales nous permet de saisir sous un regard neuf les dynamiques politiques des Etats-Unis dans la région des Grands Lacs en Afrique de l’Est. L’enjeu du projet de la Commission Verite et Réconciliation au Burundi offre un espace politique et religieux unique pour une étude à la rencontre de ces différents acteurs religieux. L’instrumentalisation de la justice transitionnelle au Burundi souligne non seulement l’affrontement des processus de justice et de pardon en période post-conflit mais elle relève la difficile négociation des mémoires plurielles sous fond d’intérêts géopolitiques
As Burundi begins a key phase in national reconciliation, the vast work of collective memory initiated by the Arusha Peace Accords in August 2000 offers an opportunity to the US to penetrate and strategically position them in the Great Lakes’ Region Peacebuilding. A mistake would be to see such U.S. involvement in the East Africa Community as a recent phenomenon. Since the postcolonial era until the current phase of reconciliation mechanisms and genocide prevention, the American visibility in African politics goes back in time as its missionary activities prove it. Many studies explored the question on geopolitical relations between former colonial countries and colonial powers in sub-Sahara Africa. Yet, few pointed out the relevance or the deep religious relationships and their influence in sociopolitical events in East African countries such as Burundi or Rwanda. To explain the U.S. Foreign Policy linking it to its religious investment in the Great Lake prevents a misleading simplification of U.S. interests. Our study of the role of American missions and their complex relations with Christian missions of former colonial powers offers us a new look at the U.S. political dynamics in the Great Lakes’ Region in East Africa. The challenge of the Truth and Reconciliation Commission provides a unique political and religious space for a study of these different religious actors. The use of the transitional justice in Burundi underlines not only the confrontation of processes of justice and forgiveness in post-conflict periods, but it underlines the difficult negotiation of collective memories along with geopolitical interests
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Moore, David Normant. "How the process of doctrinal standardization during the later Roman Empire relates to Christian triumphalism." Thesis, 2014. http://hdl.handle.net/10500/14076.

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My thesis examines relations among practitioners of various religions, especially Christians and Jews, during the era when Jesus’ project went from being a Galilean sect, to a persecuted minority, to religio licita status, and eventually to imperial favor, all happening between the first century resurrection of Jesus and the fourth century rise of Constantine. There is an abiding image of the Church in wider public consciousness that it is unwittingly and in some cases antagonistically exclusionist. This is not a late-developing image. I trace it to the period that the church developed into a formal organization with the establishment of canons and creeds defined by Church councils. This notion is so pervasive that an historical retrospective of Christianity of any period, from the sect that became a movement, to the Reformation, to the present day’s multiple Christian iterations, is framed by the late Patristic era. The conflicts and solutions reached in that period provided enduring definition to the Church while silencing dissent. I refer here to such actions as the destruction of books and letters and the banishment of bishops. Before there emerged the urgent perceived need for doctrinal uniformity, the presence of Christianity provided a resilient non-militant opponent to and an increasing intellectual critique of all religious traditions, including that of the official gods that were seen to hold the empire together. When glaringly manifest cleavages in the empire persisted, the Emperor Constantine sought to use the church to help bring political unity. He called for church councils, starting with Nicaea in 325 CE that took no account for churches outside the Roman Empire, and many within, even though councils were called “Ecumenical.” The presumption that the church was fully representative without asking for permission from a broader field of constituents is just that: a presumption. This thesis studies the ancient world of Christianity’s growth to explore whether, in that age of new and untested toleration, there was a more advisable way of responding to the invitation to the political table. The answer to this can help us formulate, and perhaps revise, some of our conduct today, especially for Christians who obtain a voice in powerful places.
Christian Spirituality, Church History & Missiology
D. Th. (Church History)
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Roach, David Christopher. "The Southern Baptist Convention and civil rights, 1954-1995." Diss., 2009. http://hdl.handle.net/10392/2947.

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Conservative theology was consistent with the advance of racial justice in the Southern Baptist Convention during the second half of the twentieth century. Historians have downplayed the role of conservative theology in the advancement of racial justice within the Southern Baptist Convention. Yet rank-and-file Southern Baptists went along with efforts to abolish segregation only when those efforts did not conflict with evangelical interpretations of Scripture. Between World War II and the Supreme Court's school desegregation decision, Southern Baptists from all theological camps advocated racial equality. They did not consider, however, that a belief in equality might conflict with segregation. The changing social climate between 1955 and 1970 drove Southern Baptists to reflect on segregation and subsequently to change their views based on their theology. Even within the theologically liberal Christian Life Commission, progressive thinkers appealed to evangelical theology to move their denomination on the race issue. Southern Baptist seminaries and colleges gradually integrated and appropriated conservative theology to gain support from the denomination. African Americans felt evangelical theology logically demanded racial inclusiveness and wondered why the Southern Baptist Convention failed to live up to the theology it professed to believe. By the 1980s, evangelical views had established denominational opinion in favor of racial equality and integration. Because of the widespread agreement on race, people on both sides of a denominational controversy agreed in their approach to race despite disagreeing on a host of other issues.
This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from http://disexpress.umi.com/dxweb or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.
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German, Myna. "Religion and ingroup identification as variables impacting secular newspaper consumption: Mormons and Orthodox Jews compared to mainstream Protestants." Thesis, 2004. http://hdl.handle.net/10500/2189.

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This study intends to discover distinctions between two minority groups, Mormons and Orthodox Jews, compared to a mainstream Protestant group, the Methodists, in terms of newspaper behavior. It intends to probe for differences in newspaper readership frequency and uses (Berelson, 1949) between religious minority group members and majority group members. It originated with the belief that religion (type) and degree of ingroup identification in the minority communities (stronger) would lead to greater newspaper avoidance and limit newspaper use primarily for information/public affairs, rather than Berelson's (1949) other categorizations of socialization, respite, entertainment. Indeed, minority-majority distinctions did not hold. Important differences emerged between religious and more secular individuals in all communities. It was the degree of religiosity that most deeply impacted newspaper use, not denominational ties. The more individuals scored highly on a "religion-as-spiritual-quest" factor, the less they read newspapers, particularly the business newspaper. For "spiritual questors" of all denominations, the house of worship, with its myriad activities, served as a leisure-time base and, for them, recreational use of the newspaper was minimal.
Communication Science
D. Litt. et Phil. (Communication)
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Books on the topic "Commission for Religious Relations with the Jews"

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Pesce, Mauro. Il cristianesimo e la sua radice ebraica: Con una raccolta di testi sul dialogo ebraico-cristiano. Bologna: EDB, 1994.

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Robert, Marrus Michael, and Rhonheimer Martin 1950-, eds. L'apologie qui nuit à l'Eglise: Révisions hagiographiques de l'attitude de Pie XII envers les juifs. Paris: Éditions du Cerf, 2012.

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United States. Congress. Commission on Security and Cooperation in Europe. Implementation of the Helsinki accords: Hearing before the Commission on Security and Cooperation in Europe, One Hundredth Congress, first session, religious intolerance, May 29, 1987, Philadelphia, Pa. Washington: U.S. G.P.O., 1988.

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Europe, United States Congress Commission on Security and Cooperation in. Implementation of the Helsinki accords: Hearing before the Commission on Security and Cooperation in Europe, One Hundredth Congress, first session, religious intolerance, May 29, 1987, Philadelphia, PA. Washington: U.S. G.P.O., 1988.

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Cohn-Sherbok, Dan. Jews, Christians and religious pluralism. Lewiston, N.Y: Edwin Mellen Press, 1999.

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Sarfati, Georges Elia. Le Vatican et la Shoah, ou, Comment l'Eglise s'absout de son passé: Analyse du "Document de l'Eglise de Rome sur la Shoah". Paris: Berg, 2000.

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Adam, Mintz, ed. The relationship of Orthodox Jews with other religious ideologies and non-believing Jews. Jersey City, NJ: KTAV, 2010.

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Swidler, Leonard J. Trialogue: Jews, Christians, and Muslims in Dialogue. New London, CT: Twenty Third Publications, 2007.

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The religious and spiritual life of the Jews of Medina. LEIDEN: Brill, 2014.

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Multiculturalism and the Jews. New York: Routledge, 2006.

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Book chapters on the topic "Commission for Religious Relations with the Jews"

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Haaland, Gunnar. "Othering the Jews from the Church Pulpit." In Religious Stereotyping and Interreligious Relations, 171–81. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137342676_15.

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Klein, Gil P. "Spatial Struggle Intercity Relations and the Topography of Intra-Rabbinic Competition." In Religious Competition in the Third Century CE: Jews, Christians, and the Greco-Roman World, 153–67. Göttingen: Vandenhoeck & Ruprecht, 2014. http://dx.doi.org/10.13109/9783666550683.153.

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Jorge, Cardinal, and Maria Mejίa. "11. The Creation and Work of the Commission for Religious Relations with the Jews." In The Catholic Church and the Jewish People, 152–58. Fordham University Press, 2007. http://dx.doi.org/10.5422/fso/9780823228058.003.0011.

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Fumagalli, Pier Francesco. "12. The Commission for Religious Relations With The Jews and the International Catholic - Jewish Liaison Committee." In The Catholic Church and the Jewish People, 159–66. Fordham University Press, 2007. http://dx.doi.org/10.5422/fso/9780823228058.003.0012.

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Cardinal Walter, Kasper. "1. Paths Taken and Enduring Questions in Jewish - Christian Relations Today: Thirty Years of the Commission for Religious Relations with the Jews." In The Catholic Church and the Jewish People, 3–11. Fordham University Press, 2007. http://dx.doi.org/10.5422/fso/9780823228058.003.0001.

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Gross, Jan. "Stereotypes of Polish–Jewish Relations after the War: The Special Commission of the Central Committee of Polish Jews." In Polin: Studies in Polish Jewry Volume 13, 194–205. Liverpool University Press, 2000. http://dx.doi.org/10.3828/liverpool/9781874774600.003.0015.

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This chapter describes stereotypes of Polish–Jewish relations after the Second World War. Even though most Polish Jews were killed during the German occupation, the stereotype of Judaeo-communism survived the war. If anything, it was reinforced by a widespread consensus that Jews assisted the Soviets in the subjugation of the Polish Kresy in 1939–41. The establishment of the Lublin government in the aftermath of the war served to perpetuate this stereotype still further. Popular sentiment attributed a nefarious role to the Jews and portrayed them as particularly zealous collaborators with the security police serving the new regime. Was it indeed the case that the dominant post-war Jewish experience in Poland was imposing scientific socialism on reluctant fellow citizens and persecuting ethnic Poles? The chapter argues that the dominant Jewish experience in Poland after the Second World War was fear. It also considers the Special Commission (Komisja Specjalna) established by the Centralny Komitet Żydów w Polsce (Central Committee of Jews in Poland: CKŻP).
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7

Veugelers, John W. P. "Settler Relations and Identities in Colonial Algeria." In Empire's Legacy, 15–28. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190875664.003.0002.

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This chapter examines the origins and evolution of settler identity in colonial Algeria. Dealing with the years between 1830 and 1939, it examines the process by which Europeans of diverse origins gradually merged into a distinct people, the French of Algeria. The settlers defined themselves in opposition to the native Arabs and Berbers. The Jews of Algeria were in-between: non-Muslims caught between the Christian and Muslim inhabitants of the colony. Even before World War II, native intellectuals and religious leaders were calling for liberal reforms. Social conditions (residential segregation, inequality in education, linguistic and religious differences, and avoidance of mixed marriages) kept colonizer and colonized apart. The Europeans of Algeria considered themselves French, but their identification with the metropole remained contingent.
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8

Shmeruk, Chone. "Mayufes: A Window on Polish–Jewish Relations." In Polin: Studies in Polish Jewry Volume 10, translated by Anna Barber, 273–86. Liverpool University Press, 1997. http://dx.doi.org/10.3828/liverpool/9781874774310.003.0011.

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This chapter studies mayufes, a custom the author terms ‘a window on Polish–Jewish relations’. For centuries, mayufes was part of the Polish–Jewish experience. In Polish dictionaries and other sources, mayufes is usually defined as ‘a song sung by Jews at the Sabbath midday meal’, or ‘a song sung by Jews at certain religious ceremonies’; a ‘dance’; or even a ‘ritual Jewish dance’. According to Polish dictionaries, mayufes derives from the opening words of the well-known Hebrew Sabbath zemer (song sung at the Sabbath table) Mah yofis (‘How fair you are’). None of these definitions takes note of a crucial feature of the concept of mayufes in Polish–Jewish culture, however. When a mayufes was sung or danced by a Jew, or someone imitating a Jew, it was not at the family Sabbath table. Rather, it was performed before a Polish audience, without any relation to the context or significance of the original Jewish zemer.
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9

Austin, Kenneth. "Caught in the Crossfire." In The Jews and the Reformation, 159–80. Yale University Press, 2020. http://dx.doi.org/10.12987/yale/9780300186291.003.0007.

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This chapter focuses on relations between Jews and Christians in the first half of the seventeenth century, which was the era of the Thirty Years War. It highlights the conflict of the Thirty Years War that provided the backdrop to further religious and political developments that shaped Jewish experiences. The chapter describes how the combative form of Catholicism took shape in the wake of the Catholic Reformation in various places, including the Holy Roman Empire. It looks into parts of northern Europe, particularly Germany and the Low Countries, that began to be more welcoming to Jewish populations. It also illustrates the contrast between repressive Catholicism and a more welcoming form of Protestantism.
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Mandel, Maud S. "The 1967 War and the Forging of Political Community." In Muslims and Jews in France. Princeton University Press, 2014. http://dx.doi.org/10.23943/princeton/9780691125817.003.0005.

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This chapter investigates the influence of the 1967 war between Israel and its Arab neighbors on Muslim–Jewish relations in France. This conflict, which ended with Israel's occupation of significant Arab lands including the Gaza Strip and the West Bank, had little impact on daily interactions more fundamentally shaped by the colonial North African past and the French present than the Middle East. Nevertheless, the unprecedented mobilization of Jewish organizational life around Israel and efforts to create parallel affinities in the Muslim North African population around Palestine continued to shape political discourse in binary terms. The result was that while conflict between France's large Muslim and Jewish populations was rare, the story of two polarized ethno-religious political units hardened as new political actors, particularly university students, began to use French campuses as spaces in which to engage in discussions of foreign policy.
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