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Journal articles on the topic 'Idolatry (Judaism)'

Author: Grafiati

Published: 28 July 2024

Last updated: 31 July 2025

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1

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

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

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

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The New Testament inherits its attitude toward idolatry from the Old Testament and early Judaism. In all three, idolatry is the primal sin and is connected with sexual immorality and avarice. Both Jesus, in his response to the question about tribute, and Paul,* in his treatment of food sacrificed to idols, reflect the conflict between revulsion against idolatry and the need to survive in an idolatrous world. Moreover, Paul and the Johannine literature respond to the Jewish charge that Christianity itself is idolatrous. Appropriation of New Testament attitudes toward idolatry for our own plural

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Erlewine, Robert. "Samuel Hirsch, Hegel, and the Legacy of Ethical Monotheism." Harvard Theological Review 113, no. 1 (2019): 89–110. http://dx.doi.org/10.1017/s0017816019000361.

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

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

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

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This paper studies Erich Fromm’s critical theory of religion and looks into the evolution of the philosopher’s views. We analyze key concepts of Fromm’s humanistic psychology, including biophilia, rejection of idolatry, X-experience, classification of religions as humanistic or authoritarian, plea for sustainable coexistence with the environment, and some others. The author demonstrates close connection of these concepts with Judaic tradition, especially the messianism and negative theology of Maimonides. The paper is divided into chapters tracing the evolution of Fromm’s views on religion — f

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Blue, Lionel. "Inklings." European Judaism 51, no. 1 (2018): 112–16. http://dx.doi.org/10.3167/ej.2018.510116.

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Abstract The three essays collected here are occasional pieces Lionel Blue contributed to the magazine Manna, The Forum for Progressive Judaism, edited by Rabbi Tony Bayfield. They address: his experience visiting monasteries and convents, his observations and what he gained from them; the changing stages in Jewish-Christian dialogue and what the next steps might be; the paradoxes of religion and the temptations of idolatry.

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Klawans, Jonathan. "Notions of Gentile Impurity in Ancient Judaism." AJS Review 20, no. 2 (1995): 285–312. http://dx.doi.org/10.1017/s0364009400006954.

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This study investigates the history and nature of Gentile impurity in ancient Judaism. It is deceptively simple to assume that Gentiles, who did not observe purity laws, would have been considered ritually impure as a matter of course. Indeed, a number of scholars maintain this position. In fact, however, the situation is a bit more complex. Ancient Jewish sources reflect two conflicting tensions. On the one hand, both biblical and rabbinic law(considered Gentiles to be exempt from the laws of ritual purity. On the other hand, Gentiles ate impure foods, came into regular contact with impure su

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Mashiach, Amir. "“The Complete Matter and Not Half the Matter”: Torah and Work in the Teachings of R. Moshe Avigdor Amiel." Religions 16, no. 4 (2025): 498. https://doi.org/10.3390/rel16040498.

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This article examines Rabbi Moshe Avigdor Amiel’s concept of “Torah and Work” (Torah va’avoda) as a central tenet of Religious Zionism. Rabbi Amiel, a prominent ideologue of the Mizrahi movement who served as Chief Rabbi of Tel Aviv (1936–1945), viewed the integration of spirituality and materiality as representing complete Judaism. Using Hegelian dialectics, Amiel explained his approach: the thesis (spirit) and antithesis (matter) unite to form a synthesis (complete Judaism). He argued that exile transformed Jewish identity from a multidimensional biblical identity to a one-dimensional rabbin

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Hussain, Nazar, Sheikh Muhammad Adnan, and M. Irfan Aarbi. "Comparative Study of Stoning Punishment in the Religions of Islam and Judaism." Journal of Law & Social Studies 4, no. 1 (2022): 178–90. http://dx.doi.org/10.52279/jlss.04.01.178190.

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In this essay, we speak about stoning in Islam and Judaism. Stoning, which is one of the penalties, arose as a penalty for adultery, which is prohibited Sharia. Even though stoning was used in Judaism, sodomy and idolatry, as well as the methods used to carry out this penalty, were very different between Judaism and Islam. People might think that this punishment is worse in Islam because of the size of the stones and how they are used. Islam doesn't talk about stoning in the Quran, even though it's talked about in the Hadiths (sayings and stories about the Prophet Mohammad's behaviour by his c

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Hoch, Colin. "A Moveable Israel: Covenant Theology and Reformed Memory in the 1531 Zurich Bible." Religions 16, no. 5 (2025): 612. https://doi.org/10.3390/rel16050612.

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

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Magonet, Jonathan. "Editorial." European Judaism 56, no. 2 (2023): v—vi. http://dx.doi.org/10.3167/ej.2023.560201.

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The major part of this issue is the end result of a conversation that began two years ago with Dr Beniamino Fortis. I had contacted him with a view to the possibility of publishing papers from a conference on the Venice Ghetto. When it was clear that they were no longer available, he raised the idea of organising papers based on his own research area at the Selma Stern Zentrum für Jüdische Studien Berlin-Brandenburg related to modern Jewish philosophy and aesthetics, as well as in the field of Jewish-Christian relations at the Seminar für Katholische Theologie der Freien Universität Berlin und

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DUNN, JAMES D. G. "WHO DID PAUL THINK HE WAS? A STUDY OF JEWISH–CHRISTIAN IDENTITY." New Testament Studies 45, no. 2 (1999): 174–93. http://dx.doi.org/10.1017/s002868859800174x.

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The question of Paul's identity is raised by his history as a diaspora Jew, then Pharisee, who became a believer in Messiah Jesus and apostle to the gentiles. How did he think of himself? The essay focuses on the categories ‘Jew’, ‘(in) Judaism’, ‘Hebrew’ and ‘Israel(ite)’, with particular reference to Rom 2.28–9, 1 Cor 9.20–1, Gal 1.13–14, 2 Cor 11.22, Phil 3.4–7 and Rom 11.1. It also contrasts Paul's devaluation of circumcision and food laws with his continued and characteristically Jewish hostility to idolatry and sexual licence. Paul's identity was evidently in transition, both rooted in h

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Feldman, Ariel. "Atoning for the land in the writings of Early Judaism." Journal for the Study of the Pseudepigrapha 33, no. 1 (2023): 19–33. http://dx.doi.org/10.1177/09518207221140826.

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This paper explores the references to atonement for the land in Early Jewish literature. The notion that sexual misconduct, idolatry, and bloodshed defile the land is well known from such scriptural texts as Lev 18:6–25, 27 and Num 35:33–34. Recent biblical scholarship distinguishes between ritual and moral impurities and places the defilement of the land within the latter category. For such moral impurities, the Torah makes no provision for a ritual removal. And yet, the book of Jubilees and Genesis Apocryphon depict Noah as offering a sacrifice to atone for the earth immediately after the Fl

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Gabizon, Michael. "The Development of the Matrilineal Principle in Ezra, Jubilees, and Acts." Journal for the Study of the Pseudepigrapha 27, no. 2 (2017): 143–60. http://dx.doi.org/10.1177/0951820717746849.

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Most modern-day forms of Judaism determine a child's genealogical identity through the status of his/her mother. The shift from a patrilineal descent in the pre-exilic narratives of the Hebrew Bible to the matrilineal principle found in rabbinic literature has led to much speculation about its inception. Following the first exile, it is apparent that the status of mothers began to play a significant role in determining the national/ethnic identity of their children. This article explores three pre-Mishnaic texts which may testify to the early development of the matrilineal principle. First, it

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Yoreh, Tanhum. "Rethinking Jewish Approaches to Wastefulness." Review of Rabbinic Judaism 22, no. 1 (2019): 31–45. http://dx.doi.org/10.1163/15700704-12341350.

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Abstract This paper demonstrates that attitudes toward idolatry and the influence of foreign cultural practices in rabbinic sources play a central role in the conceptualization of the rabbinic prohibition against wastefulness (bal tashḥit). This has been essentially ignored in the contemporary discourse on wastefulness but has the potential to shift the manner in which the prohibition is perceived, especially from a practical point of view, among observant Jewish communities. Prima facie, through the prohibition against wastefulness, Judaism has the tools and values to mitigate wastefulness. Y

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POLLOK, ANNE. "The power of rituals: Mendelssohn and Cassirer on the religious dimension of Bildung." Religious Studies 50, no. 4 (2014): 445–64. http://dx.doi.org/10.1017/s0034412514000031.

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AbstractThis article discusses the ceremonial laws in Judaism as a language of religion and assesses their role within human self-formation (Bildung). Moses Mendelssohn's groundbreaking account on the function of ritual offers both a solution and a threat to this issue: on the one hand the capacity to perform and understand rituals can be seen as a form of self-liberation. At the same time, the general openness to interpretation makes this conception vulnerable to the destructive force of idolatry. With the aid of Ernst Cassirer's Philosophy of Symbolic Forms, this article offers a solution to

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Barbu, Daniel. "Naissance de l’idolâtrie. Judaïsme et image dans la littérature antique / The Birth of Idolatry. Judaism and Image in Ancient Literature." ASDIWAL. Revue genevoise d'anthropologie et d'histoire des religions 7, no. 1 (2012): 189–95. http://dx.doi.org/10.3406/asdi.2012.986.

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18

Barua, Ankur. "Same God, Other God: Judaism, Hinduism, and the Problem of Idolatry by Alon Goshen-Gottstein." Shofar: An Interdisciplinary Journal of Jewish Studies 35, no. 3 (2017): 141–43. http://dx.doi.org/10.1353/sho.2017.0017.

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Yong, Amos. "Idolatry: False Worship in the Bible, Early Judaism and Christianity - Edited by Stephen C. Barton." Religious Studies Review 35, no. 1 (2009): 34. http://dx.doi.org/10.1111/j.1748-0922.2009.01318_2.x.

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Werman, Cana. "Jubilees30: Building a Paradigm for the Ban on Intermarriage." Harvard Theological Review 90, no. 1 (1997): 1–22. http://dx.doi.org/10.1017/s0017816000006167.

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The question of whether it is permissible for Gentiles to marry Jews appears in scripture itself, which advances divergent views on the subject. Whereas both preexilic literature and the author of Chronicles permitted intermarriage, Ezra and his followers repudiated the practice. This article investigates the status of the question during the Second Temple period, when the impact of a new factor—conversion—further complicated the issue. Given the diversity present even in the Bible, it seems clear that several solutions to the problem would have been viable in the Second Temple period: (a) a t

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Langer, Ruth. "Jewish Understandings of the Religious Other." Theological Studies 64, no. 2 (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 o

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Brearley, Margaret F. "Jewish and Christian Concepts of Time and Modern Anti-Judaism: Ousting the God of Time." Studies in Church History 29 (1992): 481–93. http://dx.doi.org/10.1017/s0424208400011499.

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One of the major factors which distinguish Judaism and Christianity from virtually all non-monotheistic religions is the concept of time. The Jews were alone among ancient peoples in worshipping the God of Time. In most ancient religions the pagan gods of space, embodied in sacred places and things, were worshipped. Nature was perceived pantheistically, as sacred, inhabited by spirits and devas. Gods of space were visualized in images: ‘Where there is no image, there is no god’, their worship necessarily involving idolatry. Generally anthropomorphic and often personifying man’s own instincts,

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Clooney, Francis X. "Book Review: Same God, Other God: Judaism, Hinduism, and the Problem of Idolatry. By Alon Goshen-Gottstein." Theological Studies 78, no. 2 (2017): 505–6. http://dx.doi.org/10.1177/0040563917698894n.

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Loader, William. "“Not as the Gentiles”: Sexual Issues at the Interface between Judaism and Its Greco-Roman World." Religions 9, no. 9 (2018): 258. http://dx.doi.org/10.3390/rel9090258.

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Sexual issues played a significant role in Judaism’s engagement with its Greco-Roman world. This paper will examine that engagement from the Hellenistic Greco-Roman era to the end of the first century CE. In part, sexual issues were a key element of the demarcation between Jews and the wider community, alongside such matters as circumcision, food laws, the sabbath keeping, and idolatry. Jewish writers, such as Philo of Alexandria, made much of the alleged sexual profligacy of their Gentile contemporaries, not least in association with wild drunken parties, same-sex relations, and pederasty. Je

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Schieppati, Sara Valentina, Cinzia Di Dio, and Gabriella Gilli. "Religious and sacred art: Recent psychological perspectives." RICERCHE DI PSICOLOGIA, no. 1 (May 2022): 1–12. http://dx.doi.org/10.3280/rip2022oa13589.

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The psychology of art has had an enormous development since the middle of the last century; however, no much work has been done in association with religious and sacred art. This paper aims to provide a brief history of the use of images in the three great monotheistic religions, i.e., Judaism, Christianity, and Islam.All three religions have been influenced by the commandment (Exodus, 20:4), which prohibits idolatry. Nevertheless, when it comes to the use of images with religious content, the commandment is interpreted differently by the three. If in Judaism and Islam the use of images is not

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Conty, Arianne. "Homoousios or Homoiosis." Religion and the Arts 27, no. 5 (2023): 535–72. http://dx.doi.org/10.1163/15685292-02705006.

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Abstract This article will elucidate the philosophy of the image that developed in the wake of the Iconoclastic Controversy in the Eastern Christian Empire in the ninth Century. Iconophilia was finally reinstated after a wave of iconoclasm swept across the Empire. The controversy coincides with dramatic changes within the Byzantine empire, making it difficult to establish consensus amongst scholars regarding its possible causes. After discussing several of the theories that seek to explain the adoption of iconoclasm in the Byzantine Empire, we will seek to show how image veneration was transfo

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Martin, Michael Wade, and Jason A. Whitlark. "The Lord’s Altar as an Alternative Food Source in Hebrews 13: 9–10." Catholic Biblical Quarterly 86, no. 2 (2024): 348–68. http://dx.doi.org/10.1353/cbq.2024.a924369.

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Abstract: In this study, we survey six factors encouraging a eucharistic interpretation of Heb 13:9–10: (1) the broader context of Hebrews and its warning against idolatry; (2) the understanding of βεβαιοῦσθαι τὴν καρδίαν in 13:9 as literal nourishment; (3) the conceptualization of the table of the Lord’s Supper as a θυσιαστήριον in early Christianity; (4) the similar triangulation in 1 Corinthians 10 of the Lord’s Supper and the Levitical altar over against food associated with idols; (5) the story of the wilderness generation’s craving for the foods of Egypt as background; and (6) the social

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Sommer, Benjamin D. "Goshen-Gottstein, Alon. Same God, Other God: Judaism, Hinduism, and the Problem of Idolatry. London: Palgrave Macmillan, 2016. x+265 pp. $39.99 (paper)." Journal of Religion 99, no. 3 (2019): 386–88. http://dx.doi.org/10.1086/703369.

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Pascal, Eva M. "Buddhist Monks and Christian Friars: Religious and Cultural Exchange in the Making of Buddhism." Studies in World Christianity 22, no. 1 (2016): 5–21. http://dx.doi.org/10.3366/swc.2016.0134.

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There is a global consensus that various traditions practised throughout parts of Asia can all be linked to one cohesive religion called ‘Buddhism’. However, there is a long history as to how the West came to that consensus. Prior to the Iberian exploration, it was common to divide the religious world into four categories: Christianity, Judaism, Islam and all others under various permutations of superstition, heathenism or paganism. This article explores the rich encounter and exchange between Iberian friars and Buddhist monks, particularly in Siam (modern-day Thailand) that catalysed the iden

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von Ehrenkrook, Jason. "Sculpture, Space and the Poetics of Idolatry in Josephus' Bellum Judaicum." Journal for the Study of Judaism 39, no. 2 (2008): 170–91. http://dx.doi.org/10.1163/157006308x252795.

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AbstractJosephus' writings depict a rather tumultuous relationship between Jews and figurative art, especially sculpture. When taken at face value, this material seems to indicate that Jews during the Second Temple period interpreted the second commandment as a prohibition against any form of figural representation, regardless of context or function. Using his Bellum Judaicum as a test case, I aim to complicate this picture by shifting attention away from the referential value of these so-called iconoclastic narratives to their rhetorical function, i.e. to the way in which these narratives are

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Abreu, Clara Habib de Salles. ""Ele está matando os deuses"." Revista de História da Arte e da Cultura 5, no. 2 (2024): 22–36. https://doi.org/10.20396/rhac.v5i2.19987.

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Este artigo investiga as fontes escritas e representações visuais da iconoclastia de Abraão, uma história explorada, principalmente, pelo Judaísmo e pelo Islamismo. A iconografia esparsa ao longo dos séculos e territórios reflete o contexto cultural de cada tradição, mas converge em enfatizar a supremacia do monoteísmo sobre a idolatria e o valor didático da narrativa para diferentes comunidades. O estudo, portanto, destaca a importância pedagógica atribuída a essa passagem ao longo dos séculos.

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Fernandes Dias, Elisa Do Rosario. "A visão do sagrado pelos millennials: a idolatria dos Youtubers." Journal of the Sociology and Theory of Religion 8 (February 3, 2019): 131–45. http://dx.doi.org/10.24197/jstr.0.2019.131-145.

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Os heróis do imaginário infantil situam-se em paradigmas socioculturais diferentes, mas preservando alguns traços comuns, como: a força do(s) poder(es) extraordinário(s), a bipolaridade do bem e do mal, a relação entre elementos cósmicos e entre o humano e o inumano. Estes heróis vão desde o homem-deus dos clássicos gregos, à figura do messias numa linha judaico-cristã, às míticas personagens dos contos de fadas eternizadas pela cultura cinematográfica, passando para versões mais tecnologizadas como os Pokémonesaté modelos mais biónicos. Atualmente parece emergir um novo “herói” pa

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Selvatici, Monica. "“The Most High does not dwell in houses made with human hands”: a study of possible Hellenistic Jewish parallels for the Jerusalem temple as idolatry in Acts 7:48." Antíteses 10, no. 20 (2017): 1063. http://dx.doi.org/10.5433/1984-3356.2017v10n20p1025.

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O propósito do presente artigo é duplo. (1) Ele busca analisar o discurso de Estevão, uma passagem controversa no capítulo 7 do livro neotestamentário Atos dos Apóstolos. Nele, Estevão, um judeu cristão helenista, critica o templo de Jerusalém ao argumentar que “o Altíssimo não habita em obras de mãos humanas (cheiropoi?tos)” (At. 7:48). O uso do termo pejorativo cheiropoi?tos para designar o templo judaico constituía uma blasfêmia na medida em que, no período anterior à produção dos textos do Novo Testamento, este termo fora usado na Bíblia hebraica somente para templos e estátuas de divindad

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Selvatici, Monica. "“The Most High does not dwell in houses made with human hands”: a study of possible Hellenistic Jewish parallels for the Jerusalem temple as idolatry in Acts 7:48." Antíteses 10, no. 20 (2017): 1063. http://dx.doi.org/10.5433/1984-3356.2017v10n20p1063.

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O propósito do presente artigo é duplo. (1) Ele busca analisar o discurso de Estevão, uma passagem controversa no capítulo 7 do livro neotestamentário Atos dos Apóstolos. Nele, Estevão, um judeu cristão helenista, critica o templo de Jerusalém ao argumentar que “o Altíssimo não habita em obras de mãos humanas (cheiropoi?tos)” (At. 7:48). O uso do termo pejorativo cheiropoi?tos para designar o templo judaico constituía uma blasfêmia na medida em que, no período anterior à produção dos textos do Novo Testamento, este termo fora usado na Bíblia hebraica somente para templos e estátuas de divindad

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Moreno Goldschmidt, Aliza. "Culturas judías de la diáspora sefardí – diálogos sobre judaísmo entre judíos que retornaban a «tierras de idolatría» y criptojudíos hispánicos." Miscelánea de Estudios Árabes y Hebraicos. Sección Hebreo 66 (December 19, 2017): 147–72. http://dx.doi.org/10.30827/meahhebreo.v66i0.940.

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Una de las características de la diáspora sefaradí del siglo XVII fue su gran movilidad geográfica. Entre los fenómenos menos estudiados en este contexto encontramos varios casos de individuos que regresaron a España, o sus colonias americanas, tras haber residido cierto período de tiempo en alguna de las comunidades judías de la diáspora sefaradí. Tras su regreso a tierras de idolatría, muchos de ellos llegaron a mantener estrechas relaciones e interesantes intercambios culturales con cristianos nuevos de origen judío que nunca habían salido de los límites de los reinos ibéricos y por lo tant

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Malzoni, Cláudio Vianney. "“A ROCHA ERA CRISTO” (1Cor 10,4c): UMA LEITURA DO TARGUM NA PRIMEIRA CARTA AOS CORÍNTIOS." Perspectiva Teológica 56, no. 2 (2024): 509. http://dx.doi.org/10.20911/21768757v56n2p509/2024.

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Neste artigo, é investigada a presença de uma leitura do Targum do Pentateuco na Primeira Carta aos Coríntios. Em uma advertência à Igreja em Corinto a respeito da idolatria (1Cor 10,1-14), Paulo cita elementos das narrativas da travessia do deserto, como aquele que os pais beberam de uma rocha espiritual que os seguia, acrescentando que “essa rocha era Cristo” (1Cor 10,4c). O objetivo é mostrar a existência de um paralelo entre o targum e outras obras da literatura judaica e um escrito do epistolário paulino, levantando a questão da dependência deste em relação àqueles. A metodologia foi a da

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Antalík, Dalibor. "Kult božských soch a průvodiče mezilidské komunikace ve starosemitských civilizacích." Lidé města 14, no. 1 (2012): 3–16. https://doi.org/10.14712/12128112.3522.

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This paper deals with some problems concerning divine images in ancient Semitic religions. As an introduction, it presents a survey of information from primary sources. The archaeological evidence of Semitic cult statues is very sparse. We can find their representations only in some stone reliefs and in the presentation scenes of cylinder seal motifs. There are some written materials: sporadic references in royal inscriptions, a small number of cultic texts with a complete description of the purifying rituals for a new or renewed divine statue (the so called «mīs pî» texts in Mesopotamia), oth

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Dutra Rossatto, Noeli. "RAZÃO E FÉ NA ESCOLÁSTICA." Basilíade - Revista de Filosofia 4, no. 8 (2022): 87–101. http://dx.doi.org/10.35357/2596-092x.v4n8p87-101/2022.

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Este texto discute o problema da infidelidade na escolástica medieval e sua retomada pela escolástica colonial. O ponto de partida é a questão da relação entre fé e razão na escolástica de Tomás de Aquino (s. XIII), destacando especialmente a perspectiva de defesa da fé católica frente as demais crenças, como o judaísmo e o islamismo, e as próprias variantes interpretativas do cristianismo, como os cátaros e o averroísmo. O coroamento desta perspectiva interpretativa é a subordinação da razão à fé. Daí a conclusão inusitada: infiéis são aqueles que professam outra fé que não a católica. Por fi

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Sufrin, Claire E. "A Judaism of Ethics in a Post-Holocaust World: The Interplay of Literature and Theology in Cynthia Ozick's Messiah of Stockholm." AJS Review, August 19, 2021, 1–20. http://dx.doi.org/10.1017/s0364009421000118.

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This article suggests that bringing Jewish literature and Jewish thought into conversation can deepen our understanding of each. As an illustration of this interdisciplinary methodology, I offer a reading of Cynthia Ozick's 1987 Messiah of Stockholm. I claim that Ozick has embedded an argument about the relationship of post-Holocaust Jewry to the past into the literary features of her novel. Her argument draws in particular upon Leo Baeck's account of Judaism as focused on the present and future in contrast to the worshipful approach to the past characteristic of other religions. At the same t

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LOURENÇO, MIGUEL RODRIGUES, and SUSANA BASTOS MATEUS. "Tradition and Function in the Autos-da-fé of the Goa Inquisition." Portuguese Literary and Cultural Studies, May 14, 2025, 60–84. https://doi.org/10.62791/qbn8y973.

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ABSTRACT: The decision to establish a branch of the Inquisition in Goa created a unique reality in the Portuguese empire: that of having an inquisitorial tribunal exerting jurisdiction over a majority of people who had recently converted to Catholicism in an entirely colonial setting. This tribunal operated within a society marked by efforts to convert and eradicate the visible signs of gentilidade, that is, the cultural, ritual, and material expressions of the world of the “gentiles.” The aim of this article is to analyze the practices of carrying out autos-da-fé in Goa that were affected by

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Doğanay Boncuk, Fatma. "Leone Ceatani’nin Varaka b. Nevfel, Abdullah b. Cahş, Zeyd b. Amr ve Osman b. Huveyris Adlı Hanifler Hakkındaki Görüşleri." TSBS Bildiriler Dergisi, no. 3 (August 15, 2023). http://dx.doi.org/10.55709/tsbsbildirilerdergisi.386.

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With the birth of Islam and the influence of other religions around it, there were those who opposed it. Islam has imposed itself on the world and brought peace and justice to the regions where it spread. In the following times, such an acceptance of Islam could not be accepted by members of other religions, especially Christians. The Westerners, who could not achieve the desired goal against Muslims in the Crusader attacks, changed their tactics and chose to weaken Islam, misrepresent it, and break it from its historical truth. With this, baseless allegations were made about the religion and

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