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1
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and universality of salvation in Christ are related to the recognition that God’s covenant with Israel has never been revoked, and the question of the mission to the Jews.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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Langer, Ruth. "Jewish Understandings of the Religious Other." Theological Studies 64, no. 2 (May 2003): 255–77. http://dx.doi.org/10.1177/004056390306400202.
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[That Judaism is specifically the religion of one people, Israel, shapes its entire discourse about the religious other. Halakhah (Jewish law) defines permitted interactions between Jews and non-Jews, thus setting the parameters for the traditional Jewish theology of the “other.” Applying biblical concerns, Jews are absolutely prohibited from any activity that might generate idolatrous behavior by any human. Rabbinic halakhah expands this discussion to permitted positive interactions with those who obey God's laws for all human civilization, the seven Noahide laws which include a prohibition of idolatry. For non-Jews, fulfillment of these laws is the prerequisite for salvation. The author offers a preliminary analysis of these traditional categories of discourse about identity and their theological implications. She also suggests ways that this may be modified in light of new directions in Jewish-Christian relations.]
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Blumell, Lincoln. "A Jew in Celsus' True Doctrine? An examination of Jewish Anti-Christian polemic in the second century C.E." Studies in Religion/Sciences Religieuses 36, no. 2 (June 2007): 297–315. http://dx.doi.org/10.1177/000842980703600206.
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One of the major obstacles to presenting a more balanced assessment of Jewish-Christian relations in the 2nd century C.E. is the virtual absence of Jewish literary sources for the period. Though Jews figure prominently in the writings of the 2nd century Church Fathers and later Christian Apologists, it is becoming increasingly evident in scholarship that these texts portray Jews in a tendentious manner, often reveal more about Christian self-definition than they do about either Jews or Judaism, and tend to talk at Jews more than they talk with Jews. Nevertheless, there is one oft-neglected work that might help to remedy these problems and contribute to a better understanding of Jewish perceptions of Christianity in the 2nd century. There is reason to believe that embedded within Celsus' True Doctrine are authentic Jewish arguments against Christianity. This article presents a source-critical analysis of Celsus, analyzing the nature of Celsus' debt to 2nd-century Jewish sources and their significance for Jewish-Christian relations at that time.
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Alkanderi, Faisal Abdulla. "Jews in Kuwait." Islam and Christian–Muslim Relations 17, no. 4 (October 2006): 445–56. http://dx.doi.org/10.1080/09596410600968715.
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McPhillips, Kathleen. "Religion after the Royal Commission: Challenges to Religion–State Relations." Religions 11, no. 1 (January 15, 2020): 44. http://dx.doi.org/10.3390/rel11010044.
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The findings and recommendations emanating from the Australian Royal Commission into Institutional Responses to Child Sexual Abuse (2012–2017) have advised religious organisations that they need to undertake significant changes to legal, governance and cultural/theological practices. The reason for urgency in enacting these changes is that religious organisations were the least child safe institutions across all Australian organisations, with poor practices of transparency, accountability and responsibility coupled with a tendency to protect the reputation of the institution above the safety of children in their care. In Australia, new state laws have been enacted and are impacting on the internal governance systems of religious organisations, including removing the secrecy of the Catholic confessional, instituting mandatory reporting of child abuse by clerics and criminalising the failure to report child sexual abuse. Religious organisations have moved to adopt many of the recommendations regarding their troubled governance including the professionalisation of religious ministry; adoption of professional standards; and appropriate redress for survivors and changes to religious laws. However, these changes signal significant challenges to current church–state relations, which have been characterised by positioning religious organisations as special institutions that enjoy exemptions from certain human rights legislation, on the basis of protecting religious freedom. This article examines and evaluates the nexus between state and religion in Australian public life as it is emerging in a post-Royal Commission environment, and in particular contested claims around the meaning and value of religious freedom versus the necessity of institutional reform to ensure that religious organisations can demonstrate safety for children and other vulnerable groups.
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Rabin, Shari. "Jews in Church: Rethinking Jewish-Christian Relations in Nineteenth-Century America." Religions 9, no. 8 (August 3, 2018): 237. http://dx.doi.org/10.3390/rel9080237.
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Studies of Jewish-Christian relations in the nineteenth century have largely centered on anti-Semitism, missionary endeavors, and processes of Protestantization. In this literature, Jews and Judaism are presented as radically separate from Christians and Christianity, which threaten them, either by reinforcing their difference or by diminishing it, whether as a deliberate project or as an unconscious outcome of pressure or attraction. And yet, Jews and Christians interacted with one another’s religious traditions not only through literature and discussion, but also within worship spaces. This paper will focus on the practice of churchgoing by Jewish individuals, with some attention to Christian synagogue-going. Most Jews went to church because of curiosity, sociability, or experimentation. Within churches, they became familiar with their neighbors and with Christian beliefs but also further clarified and even strengthened their own understandings and identities. For Jews, as for other Americans, the relationship between identification and spatial presence, belief and knowledge, worship and entertainment, were complicated and religious boundaries often unclear. The forgotten practice of Jewish churchgoing sheds light on the intimacies and complexities of Jewish-Christian relations in American history.
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Pearson, Birger A. "Christians and Jews in First-Century Alexandria." Harvard Theological Review 79, no. 1-3 (July 1986): 206–16. http://dx.doi.org/10.1017/s0017816000020472.
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Krister Stendahl represents, to my mind, the very best of Scandinavian-style “realistic interpretation” of the Bible, resolutely faithful in his exegesis to the historical situation of the text and its author but then marvelously insightful in eliciting from the text a fresh and sometimes surprising address to contemporary issues in church and society. As is well known, it is precisely Stendahl's interest in relations between Jews and Christians (Jewish and Gentile) that has made so much of his New Testament work so stimulating and innovative. As it happens, though, his research has tended to concentrate geographically on that large sweep of territory “from Jerusalem and as far round as Illyricum.” What I want to do in this article in his honor is to explore an area relatively untouched by my teacher—Alexandria—in an effort to see if anything can be said of Jewish-Christian relations there in the first century. In doing this I must perforce extend our investigation mainly to noncanonical sources. Even so the task is formidable, for the first-century Alexandrian church is, as Stendahl says, something “about which we know nothing.” What follows is, therefore, largely a matter of inference, at least insofar as it bears upon first-century Christianity in Alexandria. Insofar as it bears upon first-century Judaism, that giant among Jewish exegetes and philosophers, Philo Judaeus, will play a substantial role.
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Collins, Adela Yarbro. "Vilification and Self-Definition in the book of Revelation." Harvard Theological Review 79, no. 1-3 (July 1986): 308–20. http://dx.doi.org/10.1017/s0017816000020587.
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New Testament scholars, as well as preachers, are in frequent danger of perpetuating negative stereotypes about the Jews. The reason for this state of affairs is that the polemical anti-Jewish remarks in the NT are often simply repeated or paraphrased in the interpreter's context without attention to the difference in meaning these remarks have when read in their original social and historical contexts. Krister Stendahl has done much to sensitize Christians to this danger in his writing, public speaking, and teaching. This concern about relations between Jews and Christians today is a major reason for doing a historical analysis of the passages in the book of Revelation in which Jews are vilified (2:9 and 3:9).
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Frassetto, Michael. "Augustine's Doctrine of Witness and Attitudes toward the Jews in the Eleventh Century." Church History and Religious Culture 87, no. 3 (2007): 287–304. http://dx.doi.org/10.1163/187124107x232435.
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AbstractThroughout the Middle Ages Augustine of Hippo's doctrine of witness shaped theological attitudes toward the Jews and moderated Christian behavior toward them. Despite the importance of this doctrine, Christian authors sometimes turned away from the doctrine to create a new theological image of the Jew that justified contemporary violence against them. The writings of Ademar of Chabannes (989-1034) demonstrate the temporary abandonment of Augustine's doctrine during a time of heightened apocalypticism and attacks on the Jews. Ademar's writings thus reveal an important moment in the history of relations between Christians and Jews in the Middle Ages.
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Stampfer, Shaul. "Jews & Gentiles: A Historical Sociology of their Relations - By Werner J. Cahnman." Religious Studies Review 32, no. 1 (January 2006): 23. http://dx.doi.org/10.1111/j.1748-0922.2006.00023_2.x.
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Klacsmann, Borbála. "Neglected Restitution: The Relations of the Government Commission for Abandoned Property and the Hungarian Jews, 1945–1948." Hungarian Historical Review 9, no. 3 (2020): 512–29. http://dx.doi.org/10.38145/2020.3.512.
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Valensi, Lucette. "Inter-Communal Relations and Changes in Religious Affiliation in the Middle East (Seventeenth to Nineteenth Centuries)." Comparative Studies in Society and History 39, no. 2 (April 1997): 251–69. http://dx.doi.org/10.1017/s0010417500020612.
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Religion … appears in all different sorts in Syria: Turks, Jews, Heretics, Schismatics, Naturalists, Idolaters; or to be more exact these are genera that have their species in great number, for in Aleppo alone we counted sixteen types of religions of which four were Turks different from each other; of Idolaters, there remains only one sort which worships the sun; of Naturalists, those who maintain the natural essence of God with some superstition concerning cows and who come from this side of the borders of Mogor; and the others without superstitions named Druze, living in Anti-Lebanon under a prince called the Emir. They pay a tribute to the Great Lord, and live in their own manner, naturally. From this one can see how necessary it is to have good missionaries, and virtuous ones, for all the scandals that go on in this Babylon, and learned men to refute so many errors. There are fourteen Sects or Nations differing from each other completely in Religion, in rite, in language, and in their manner of dressing: seven of these are Infidels, and seven Christians. The Infidels are Turks or Ottomans. Arabs, Kurds, Turcomans, Jezides, Druze and Jews. Among the Turks there are, moreover, several sects and cabals affecting Religious sentiments just as there are among the Jews.
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Levy, Shimon. "The Dybbukrevisited: Images of religious Jews on the Israeli stage." Israel Affairs 4, no. 3-4 (March 1998): 219–29. http://dx.doi.org/10.1080/13537129808719489.
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Rashkover, Randi. "Markus Barth." Journal of Reformed Theology 14, no. 3 (August 27, 2020): 263–79. http://dx.doi.org/10.1163/15697312-01403013.
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Abstract Like that of his father, Markus Barth’s work can be appreciated as a tireless effort to exegetically reorder Jewish-Christian relations. Even so, Barth’s writings on the Jews leave little doubt that he is vexed by a certain strain of Jewish support for Israel. More important, Barth’s writings about post-1967 Israel put his own discourse about the brotherhood of Christians and Jews into crisis. This essay will attempt to offer a working solution to this problem that can help followers of Markus Barth’s ideas continue to engage in productive and meaningful Jewish-Christian conversation.
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Batsiayeu, V. F. "Family traditions of Jews of Belarus." Proceedings of the National Academy of Sciences of Belarus, Humanitarian Series 65, no. 1 (February 12, 2020): 78–84. http://dx.doi.org/10.29235/2524-2369-2020-65-1-78-84.
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In the modern period, the need for a comprehensive study of the social culture of the ethnos and its important component, the family, is growing. At the same time there was no sufficient attention given to study of family relations of the Jews of Belarus. In ethnological science there are no special scientific papers on this issue. Meanwhile, the identification of religious customs that affect marriage and family relations, age of marriage and conditions for its increase, mechanisms of marriage, reasons for maintaining the stability of marriages and reducing the number of divorces among Jews using structural, historical and functional research methods is of particular scientific interest and has practical importance. Marital and family relations of the Jews of Belarus in the XVI – in the beginning of the XX century established religious practices (betrothal of young men from 14 and girls from 12–13 years old, forcing a spiritual court to marry a 20-year-old bachelor, disapproval of marriages for the sake of wealth and marriages between old and young). In the second half of the XIX century with the weakening of the influence of the rabbinate on public life and the increase in the general educational level, men began to marry at the age of 18, and women – in 16 years. Shadhonims (matchmakers) were engaged in arranging marriages, who introduced suitable couples and helped draw up a preliminary and marriage contract. Families were large and strong. Adultery infidelity rarely violated. Violators punished the spiritual court by fasting, physically and publicly humiliated. There was a custom “conditional divorce”. The husband who was leaving for a long time left a letter of divorce to his wife, which said that if he did not return by the deadline, the wife could be free. For men, the process of divorce was simplified. It was enough for them to give his wife a check sheet (“het”). With the weakening of the influence of these customs, the number of divorced women declined.
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Waardenburg, Jacques. "Christians, Muslims, Jews, and their religions." Islam and Christian–Muslim Relations 15, no. 1 (January 2004): 13–33. http://dx.doi.org/10.1080/09596410310001631795.
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Gordon, Carol. "Mutual Perceptions of Religious and Secular Jews in Israel." Journal of Conflict Resolution 33, no. 4 (December 1989): 632–51. http://dx.doi.org/10.1177/0022002789033004003.
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Löwy, Michael. "Werner J. Cahnman, Jews and Gentiles. A Historical Sociology of their Relations." Archives de sciences sociales des religions, no. 130 (April 1, 2005): 113–202. http://dx.doi.org/10.4000/assr.2409.
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Zaidise, Eran, Daphna Canetti-Nisim, and Ami Pedahzur. "Politics of God or Politics of Man? The Role of Religion and Deprivation in Predicting Support for Political Violence in Israel." Political Studies 55, no. 3 (October 2007): 499–521. http://dx.doi.org/10.1111/j.1467-9248.2007.00673.x.
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This study examines the associations between religious affiliation and religiosity and support for political violence through a nationwide sample of Israeli Jews and Muslims. Based on structural equation modeling, the findings show that by and large Muslims are more supportive of political violence than Jews and more religious persons are less supportive of political violence. Deprivation, however, was found to mediate these relations, showing that the more deprived – whether Muslims or Jews, religious or non-religious persons – are more supportive of political violence. The explanatory strength of religion and deprivation combined in this manner was found to be stronger than any of these variables on their own. The findings cast doubt on negative stereotypes both of Islam and of religiosity as promoting political violence. They suggest that governments which want peace at home, in Israel as elsewhere, would do well to ensure that ethnic and religious differences are not translated into, and compounded by, wide socio-economic gaps.
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Baer, Marc David. "Sultanic Saviors and Tolerant Turks: Writing Ottoman Jewish History, Denying the Armenian Genocide." Zeitschrift für Religions- und Geistesgeschichte 73, no. 1 (January 24, 2021): 39–51. http://dx.doi.org/10.1163/15700739-07301005.
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What has compelled Jews in the Ottoman Empire, Turkey, and abroad to promote a positive image of Ottomans and Turks while they deny the Armenian genocide and the existence of anti-Semitism in Turkey? The dominant historical narrative is that Jews expelled from Spain in 1492 were embraced by the Ottoman Empire, and then later, protected from the Nazis during WWII. If we believe that Turks and Jews have lived in harmony for so long, then it is hard for us to accept that the Turks could have committed genocide against the Armenians. In this article, the author confronts these convictions and circumstances to reflect on what moral responsibility the descendants of the victims of one genocide have to the descendants of victims of another. Baer delves into the history of Muslim-Jewish relations in the Ottoman Empire and Turkey to tease out the origin of these many tangled truths. He aims to bring about reconciliation between Jews, Muslims, and Christians, not only to face inconvenient historical facts, but to confront it and come to terms with it. By looking at the complexities of interreligious relations, Holocaust denial, genocide and ethnic cleansing, and confronting some long-standing historical stereotypes, the author sets out to tell a new history that goes against Turkish antisemitism and admits to the Armenian genocide.
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Harrington, Daniel J. "Book Review: The New Encounter between Christians and Jews, Twenty Years of Jewish-Catholic Relations." Theological Studies 48, no. 2 (June 1987): 383–84. http://dx.doi.org/10.1177/004056398704800231.
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Corbett, Rosemary R. "For God and Country: Religious Minorities Striving for National Belonging through Community Service." Religion and American Culture: A Journal of Interpretation 26, no. 2 (2016): 227–59. http://dx.doi.org/10.1525/rac.2016.26.2.227.
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AbstractThis article examines how religious minorities (specifically, marginalized Protestants, Catholics, Jews, and Muslims) have participated in government-affiliated service programs as part of attempts to assert claims to faith in a common God, observance of common ethics, and belonging in a common body politic. Historians have described World War II as—thanks to the interreligious military—a time of enshrining “Judeo-Christian” narratives in culture, legislation, and politics, and of allowing Jews greater access to these arenas than they had experienced previously. While military service is also important here, my primary subject is the service religious groups initially offered as a compliment to military activity but then expanded and generalized—often under government commission—into community care work that relieved the state of the economic burden of supplying certain citizenship benefits or that gave international endeavors a friendlier face. Marginalized white Protestants were the first to offer such services, but other minoritized religious groups followed their example, patriotically echoing military themes throughout the twentieth century when creating “service” organizations and volunteer “corps.” While many contemporary Muslim American leaders believe that community service engagements will help Muslims overcome discrimination by demonstrating that they also make vital contributions to the U.S., several current factors call that possibility into question—not least of which is the history of only partial acceptance earlier religious minorities enjoyed as a result of their efforts.
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Настюк, А. А. "INFLUENCE OF USURIOUS RELATIONS ON THE DEVELOPMENT OF KIEVAN RUS." Прикарпатський юридичний вісник 1, no. 3(28) (March 16, 2020): 33–38. http://dx.doi.org/10.32837/pyuv.v1i3(28).315.
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The purpose of our work is to study usury relations and their impact on the development of Kievan Rus.
The source legal basis shows that in Kievan Rus the usury was governed by princely legislation. Russian-Byzantine treaties emphasize the interest of the princely power in stable trade relations. In our opinion, namely, the stimulation and support from the state to the traders explain the intensive development of trade relations in the state, which, in turn, develop usurious relations, since the creation of a credit system is a necessary element of increasing trade operations. We have analyzed the chronicles and found that the foreigners (Jews), indigenous peoples (Russes), religious organizations and councils were the borrowers. Our study found that not only ordinary people, but also princely power were credited.
In the paper, we considered the reasons for ensuring the legal regulation of usurious relations through the introduction of new articles in the Russian truth during the reign of Vladimir Monomakh in Kiev.
During the study, we concluded that the subjects of usurious relations were not only ordinary people and boyars who took money out at interest, but also princes did. We found that the princes borrowed money from religious organizations, congregations, and Jews. We found out that owing to debts, the princes were forced to make concessions to creditors. This led to a change of policy in the state. Our study found that the princes did not always want to be responsible for their debt obligations. The princes’ reluctance to repay debts prompted them to break and violate credit conditions, even to amend legislation. The victims of usurious relations were not only the princes but also the people of Kiev. The uprising of 1113 was the result of harsh conditions for repayment of debt interest rates. The expulsion of the Jews is a clear indication that the authorities in Kievan Rus fought not with usury, but with foreign residents who could interfere with the internal affairs of Kievan Rus through their debts. The influence of the prince administration on the personal system in the interests of his social group caused a revolt, as it happened after the death of Svyatopolk II. If the purpose of power was to fight against usury, in Russian truth it would be forbidden. After the expulsion of the Jews, the authorities softened the conditions for borrowing money. In turn, it indicates that not only Jews but also Russes were engaged in usury. Thus, the expulsion of the Jews was a factor in the competition for usurious cash flows.
We concluded that the level of economic development of Kievan Rus was closely linked to usurious relations.
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Kucia, Marek, Marta Duch-Dyngosz, and Mateusz Magierowski. "Anti-Semitism in Poland: survey results and a qualitative study of Catholic communities." Nationalities Papers 42, no. 1 (January 2014): 8–36. http://dx.doi.org/10.1080/00905992.2013.830601.
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After first outlining the notion of anti-Semitism, the predominant survey method used for researching it, and the history of the presence and the current (near) absence of Jews in Poland, this article gives the results of different surveys of various kinds of anti-Semitism in this country, including the authors’ own, and discusses the findings of their qualitative study – focus group interviews with members of three different Catholic communities from three different cities. The qualitative study confirmed the hypothesis that imagined and stereotypical rather than real Jews are the objects of modern anti-Semitism in Poland, while real historical and stereotypically perceived Jews are the objects of its religious and post-Holocaust variants. The roots of religious anti-Semitism lie in the not entirely absorbed teachings of the Catholic Church on the Jewish deicide charge. Religious anti-Semitism supports modern and post-Holocaust kinds of anti-Semitism. Modern anti-Semitism is rooted in poor education, lack of interest in the Jewish history of Poland, lack of inter-group contact, and persisting stereotypes of Jews. Among the various Catholic communities of Poles, there are considerable differences in attitudes to Jews. The qualitative study also revealed a methodological deficiency in the standard survey questions intended to measure anti-Semitism, which are sometimes understood as questions about facts rather than about opinions.
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Abadi, Jacob. "Israel and Lebanon: Relations Under Stress." Contemporary Review of the Middle East 7, no. 1 (March 2020): 90–115. http://dx.doi.org/10.1177/2347798919889783.
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This article provides an analysis of the course of Israeli-Lebanese relations and its purpose is to shed light on the contacts between the Maronites in Lebanon and the State of Israel. It argues that the primary reason for the Maronites’ willingness to cooperate with the Jews was the fear that the rising tide of Arab nationalism in Lebanon would have adverse effects on their survival as a religious minority. Moreover, it demonstrates that these contacts laid the background for cooperation between the two communities which survived the vicissitudes of the Lebanese civil wars and still plays a role in Israeli foreign policy.
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Klymov, Valeriy. "Tolerance of inter-confessional relations: state, problems and perspectives." Religious Freedom, no. 17-18 (December 24, 2013): 115–31. http://dx.doi.org/10.32420/rs.2013.17-18.997.
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Problems of interreligious relations at all levels - from interchurch to personal - accompanied religious communities throughout the history of their existence, gaining for various reasons the severity and urgency of the solution in some periods, and entering the channel of calm, everyday and business coexistence, into other . At one point in history, the antagonism of relations between religions and their representatives has repeatedly become the reason for the violent conversion of other peoples to their faith, the religious wars of several decades, large-scale manifestations of fanaticism, crusades, persecution of Jews, religious terrorism, etc.; in other historical secrets (no matter how short they were), tolerant relations between carriers of different confessions in multi-confessional societies created conditions for a coordinated solution of national problems, contributed to political understanding, mutually enriching coexistence of ethno-religious communities, ensuring the stability of societies and states
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Novak, David. "The Moral Crisis of the West: The Judaeo-Christian Response." Scottish Journal of Theology 53, no. 1 (February 2000): 1–21. http://dx.doi.org/10.1017/s0036930600053874.
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To speak of Jewish-Christian relations at the present time requires one to immediately recognise how different these relations are in this more secular period of the history of Western Civilisation than they were in earlier, more religious periods of that history. Jewish-Christian relations today are certainly different in character from the way they were during much of the past two millennia, when ‘Western Civilisation’ was very much a ‘Christian’ civilisation. Throughout this very long, earlier period of history, Jews related to Christians as the masters of the world in which we were continually struggling to survive and maintain our communal life.
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Adams, Russell L. "Strangers and Neighbors: Relations Between Blacks and Jews in the United States (review)." American Jewish History 89, no. 2 (2001): 241–43. http://dx.doi.org/10.1353/ajh.2001.0019.
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Canepa, Andrew M. "Pius X and the Jews: A Reappraisal." Church History 61, no. 3 (September 1992): 362–72. http://dx.doi.org/10.2307/3168376.
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In standard Jewish reference works the figure of Pope Pius X has either been sorely neglected or has received a decidedly negative press. For the concise New Standard Jewish Encyclopedia, Pius X simply does not exist. The Universal Jewish Encyclopedia mentions rather cryptically that the pope was “better disposed” towards the Jews than had been his immediate predecessors. On the other hand, the monumental Encyclopaedia Judaica characterizes Pius as “disdainful of Judaism and the Jewish people.” Catholic biographies of this pontiff, essentially hagiographic, provide little or no insight into his relations with the Jews or his position on the Jewish question. However, as we shall attempt to argue, Giuseppe Sarto (1835–1914), who was elected pope in 1903 and canonized in 1954, maintained warm personal relationships with individual Jews throughout his ecclesiastical career, held a positive view of the Jewish character, defended the Jewish people against defamation and violence, and was instrumental in halting a twenty-year-old antisemitic campaign that had previously been waged in Italy by the clerical party.
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Fett, Anna. "Covenant Brothers: Evangelicals, Jews, and U.S.-Israeli Relations. By Daniel G. Hummel." Journal of Church and State 62, no. 3 (2020): 569–71. http://dx.doi.org/10.1093/jcs/csaa050.
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BEN-NUN BLOOM, PAZIT, GIZEM ARIKAN, and MARIE COURTEMANCHE. "Religious Social Identity, Religious Belief, and Anti-Immigration Sentiment." American Political Science Review 109, no. 2 (April 23, 2015): 203–21. http://dx.doi.org/10.1017/s0003055415000143.
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Somewhat paradoxically, numerous scholars in various disciplines have found that religion induces negative attitudes towards immigrants, while others find that it fuels feelings of compassion. We offer a framework that accounts for this discrepancy. Using two priming experiments conducted among American Catholics, Turkish Muslims, and Israeli Jews, we disentangle the role of religious social identity and religious belief, and differentiate among types of immigrants based on their ethnic and religious similarity to, or difference from, members of the host society. We find that religious social identity increases opposition to immigrants who are dissimilar to in-group members in religion or ethnicity, while religious belief engenders welcoming attitudes toward immigrants of the same religion and ethnicity, particularly among the less conservative devout. These results suggest that different elements of the religious experience exert distinct and even contrasting effects on immigration attitudes, manifested in both the citizenry's considerations of beliefs and identity and its sensitivity to cues regarding the religion of the target group.
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Golikov, Leonid M. "The Law of Russian Empire on Jews as a Nationalist Text." Nauchnyi dialog, no. 7 (July 30, 2020): 40–54. http://dx.doi.org/10.24224/2227-1295-2020-7-40-54.
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The results of the study of the Law of the Russian Empire on Jews are presented. It is stated that these documents form a hybrid discursive community of texts, combining the directivity of the law and the persuasiveness of the nationalist text. The relevance of the work is due to the fact that the study of the normative texts of the legislation of the Russian Empire (XVIII, XIX centuries) allows not only to reveal the patterns of development of the language of law, but also to supplement information about the linguistic and pragmatic characteristics of speech genres. The novelty of the study is seen in the fact that examples of the mutual influence of legislative and socio-political discourses are considered. From the layer of legislative acts regulating the legal relations of Jews, the author singles out the nationalist law on Jews, which distinguishes the focus on forcing the addressee to causate the situation of protecting Christianity from the hostile influence of the Jews, on overcoming the situation of non-use (harm), where the agents are Jews. This circumstance ensures the presence of a motivational part in the structural-content scheme, which justifies the usefulness of legislative regulation by the negative nature of the image of Jews as an ethnic and religious community, the expression of contrasting prescriptions that are discriminatory towards Jews and preferential against the opposing Jews to national and religious groups. The author, analyzing the use of the nomination jude , highlights the general non-invective nature of the nationalist law on Jews.
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Schaser, Nicholas J. "Unlawful for a Jew? Acts 10:28 and the Lukan View of Jewish-Gentile Relations." Biblical Theology Bulletin: Journal of Bible and Culture 48, no. 4 (October 29, 2018): 188–201. http://dx.doi.org/10.1177/0146107918801512.
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Most scholars read Peter's claim that it is unlawful for Jews to associate with Gentiles (Acts 10:28a) as an accurate statement on Jewish-Gentile relations according to Luke. However, Luke problematizes this view by showing Peter to be unaware of Jewish-Gentile interactions that preceded him, both in Israel's Scriptures and Luke–Acts. Rather than reflecting the exclusionary state of pre-Christian Judaism, Acts 10:28a constitutes a fallacy that Luke invalidates via intertextual references to ethnic inclusivity throughout biblical history. Peter's misunderstanding provides Luke with the theological rationale for Paul to take the missionary mantle from Peter as the apostle to the Gentiles.
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O'CONNELL, JOHN MORGAN. "A Staged Fright: Musical Hybridity and Religious Intolerance in Turkey, 1923–38." Twentieth-Century Music 7, no. 1 (March 2010): 3–28. http://dx.doi.org/10.1017/s147857221100003x.
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AbstractThis article is concerned with the relationship between musical style and religious prejudice in Turkey during the early Republican period (1923–38). It focuses on a musical contest in 1932 between a Jewish cantor (hazan) and an Islamic vocalist (hafız) in the presence of Mustafa Kemal Atatürk (1881–1938), the president of the Turkish Republic who instigated revolutionary reforms that affected many aspects of Turkish culture, including music. Historical accounts of this musical contest not only suggest how religious discrimination manifested itself in a competitive setting but also serve to question the parameters of religious tolerance in Turkey, a country often admired for its favourable attitude towards Jews during the twentieth century. The discussion draws on Homi Bhabha's concept of a ‘third space’ to uncover the complex relations that existed in Turkey between Jews and Muslims on the one hand and among Jews on the other. It also invokes Bhabha to show how music can be viewed as a ‘supplementary discourse’ that serves both to unify cultural interests and to perpetuate cultural differences. By challenging the accepted narrative of religious tolerance in historical sources, the article explores through music the characteristics and consequences of racism in the country during a period of growing anti-Semitism both at home and abroad.
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Vincent, Nicholas C. "Jews, Poitevins, and the Bishop of Winchester, 1231-1234." Studies in Church History 29 (1992): 119–32. http://dx.doi.org/10.1017/s0424208400011256.
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Amongst the many questions concerning the Jews of thirteenth-century England, by no means the least interesting turn upon the hardening of Christian-Jewish relations, the collapse of the wealth of the Jewish community, and the eventual expulsion of the Jews in 1290. Quite when and why did these processes originate and evolve? By which authority, Church or King, were they most keenly sponsored? Robert Stacey has provided answers to many of these questions, nominating the years 1240 to 1258 as ‘a watershed in Anglo-Jewish relations’ and showing the diversity of religious and financial pressures underlying Henry Ill’s attack on the Jews. Whilst in no way challenging Stacey’s basic approach, the purpose of the present essay is to extend his concept of a watershed back by a decade or so to the regime which governed England between 1232 and 1234. At the same time I shall suggest that the misfortunes of the English Jewry need to be viewed in the wider context of Jewish-Christian relations throughout northern Europe, in particular with an eye to the anti-Jewish legislation of Capetian France.
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Sharabi, Moshe. "Valued work outcomes among Jews, Muslims and Christians in Israel." EuroMed Journal of Business 12, no. 3 (September 4, 2017): 285–99. http://dx.doi.org/10.1108/emjb-09-2016-0023.
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Purpose The purpose of this paper is to examine work outcomes preferences of Jewish, Muslim and Christian employees. The study attempts to explain the similarities and the differences among the ethno-religious groups. Design/methodology/approach The Meaning-of-Work (MOW) questionnaire was conducted on 898 Jews, 215 Muslims and 103 Christians working respondents. The work outcomes were: status and prestige, income, time filling, interpersonal relations, serving society, interest and satisfaction. Findings Significant differences were found between the three ethno-religious groups, especially between Jews and Muslims, regarding the preferences of work outcomes and their rankings. The findings can be explained mainly by cultural differences. Research limitations/implications There is the unbalanced proportion of Jews, Muslims and Christians in the study. Practical implications This study provides a better understanding of the three ethno-religious groups and their valued work outcomes. This knowledge can help in the planning of material and non-material rewards systems and methods suitable to the different ethnic groups. Implementing “Diversity Management” programs in organizations based on the variance among sub-groups can maximize the potential of the organizational human resources. Originality/value There are no other studies that compared the work values of Jews, Muslims and Christians, in or out of Israel. This study explores the work outcomes preferences of the three ethno-religious groups in Israel and the causes for those differences.
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Carter, Erik C. "The Converging of the Ways?—What Sabbath Practice Can Teach Us about Jewish-Christian and Intra-Religious Relations Today." Religions 11, no. 12 (December 9, 2020): 661. http://dx.doi.org/10.3390/rel11120661.
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Given the tenuous relationship Christians have had with Jews over the centuries, not to mention division among Christianity on points of doctrine and practice, a contemporary examination of the Sabbath could be an opportunity to bring Jews and Christians into further dialogue with each other, not on the basis of a shared written text, but rather the living texts of religious experience. However, a review of the literature reveals a scarcity of empirical research on the Sabbath, especially how religious professionals practice Sabbath as exemplars in their spheres of influence. In this study, I, therefore, offer a comparative description of my findings with respect to two practical theological studies I conducted on Shabbat/Sabbath practice, one with American pulpit rabbis and the other Seventh-day Adventist pastors. As a practical theological project, I offer a theological reflection of the data, followed by implications for theological (re)construction and revised praxis for the Church and Jewish-Christian relations.
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Grishchenko, Alexander I. "The Church Slavonic Song of Songs Translated from a Jewish Source in the Ruthenian Codex from the 1550s (RSL Mus. 8222)." Scrinium 15, no. 1 (July 23, 2019): 111–31. http://dx.doi.org/10.1163/18177565-00151p08.
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Abstract This paper presents the new and actually the first diplomatic publication of the unique 16th-century copy of the Church Slavonic Song of Songs translated from a Jewish original, most likely not the proper Masoretic Text but apparently its Old Yiddish translation. This Slavonic translation is extremely important for Judaic-Slavic relations in the context of literature and language contacts between Jews and Slavs in medieval Slavia Orthodoxa.
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Kolodnyi, Anatolii M. "Religious life of Ukraine in 1998 in figures." Ukrainian Religious Studies, no. 10 (April 6, 1999): 92–93. http://dx.doi.org/10.32420/1999.10.846.
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In 1998, Ukraine continued to characterize complex processes in the field of religious life, interdenominational and inter-church relations. On January 1, 1999, there were 21,018 registered religious organizations, 825 communities declared their existence. Among these community organizations - 2,934, monasteries - 232 with 4609 monks, religious schools - 94 with 13078 listeners, missions - 144, fraternities - 35. Religious organizations had 19312 servicemen (of which 578 were foreigners), 6,400 Sunday schools, 173 periodicals. The official list includes 76 religious movements. If we consider the presence of four Muslim associations and three Jews, we can talk about the activities of 81 organized religious organizations.
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Klepper, Deeana. "Historicizing Allegory: The Jew as Hagar in Medieval Christian Text and Image." Church History 84, no. 2 (May 15, 2015): 308–44. http://dx.doi.org/10.1017/s0009640715000086.
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Over the course of the thirteenth and fourteenth centuries, Christian thinkers turned rhetorically to the biblical servant Hagar (Genesis 16 and 21) to establish, or at least support, specific policies restricting Jewish interaction with Christians. Referencing St. Paul's allegorical interpretation of Abraham, Sarah, and her servant Hagar in his Epistle to the Galatians, they transformed a longstanding association of Hagar with the old law, synagogue, or a vague Jewish “other” into a figure representative of Jews living in their midst. The centrality of St. Paul's allegory in western Christian liturgical and exegetical traditions made it a useful framework for thinking about contemporary Christian-Jewish relations. This article is a consideration of the intertwining of biblical typology and history; an examination of the way one particularly rich typological reading came to give meaning to relationships between real Christians and Jews in medieval Europe. A proliferation of Hagar imagery in word and image offered a structure for thinking about Jewish policies in a way that moved beyond Augustine's insistence on toleration. The association of living Jews with the haughty, disrespectful, ungrateful servant sent away by Abraham provided an effective support for increasingly harsh treatment of Jews in Christian society.
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KLORMAN, BAT-ZION ERAQI. "Yemen, Aden and Ethiopia: Jewish Emigration and Italian Colonialism." Journal of the Royal Asiatic Society 19, no. 4 (September 9, 2009): 415–26. http://dx.doi.org/10.1017/s1356186309990034.
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AbstractAfter Aden came under British rule (1839) its Jewish community was reinforced by Jewish immigrants from inland Yemen and also from other Middle Eastern countries. Some of the Adeni Jews, most of them British subjects, entered the Indian-British commercial network and expanded it to East Africa, mainly to Ethiopia, founding commercial strongholds there. From the late nineteenth century, Jews coming from Yemen joined the existing Adeni settlements.This paper compares the reasons for the emigration to Ethiopia of Adeni Jews and Yemeni Jews, and their economic and social status under Italian colonial regime (established in Eritrea in the 1880s). It discusses relations between these Jews, which it argues, were determined by the position of each group in the colonial hierarchy, and by the necessity of sustaining religious-communal life. Thus, in spite of their shared Yemeni origin and attendance at the same communal institutions, ethnicity and religion proved weaker than social and economic considerations, and the two groups cultivated a separate identity.