To see the other types of publications on this topic, follow the link: Judaism: sacred texts.
Journal articles on the topic 'Judaism: sacred texts'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 35 journal articles for your research on the topic 'Judaism: sacred texts.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Calvert, Isaac. "Holiness and Imitatio Dei: A Jewish Perspective on the Sanctity of Teaching and Learning." Religions 12, no. 1 (January 9, 2021): 43. http://dx.doi.org/10.3390/rel12010043.
Full textAbstract:
Research in Jewish studies as well as key passages from Judaism’s sacred texts describe teaching and learning as being among the most important, efficacious and sacred of God’s commandments. However, while this description is well-documented, the specific dynamics of education’s role within a framework of Judaic holiness remains underexplored. This article first lays a thorough foundation of Judaic sanctity, illustrating a theistic axiom at its core surrounded by several peripheral elements, including connection to God, knowledge of God, holiness as invitation, reciprocal holiness, awakening sacred potentiality and, as the purpose and apex of the entire system, imitatio dei. Having illustrated imitatio dei as a culminating purpose atop the entire system of Judaic holiness, I describe how teaching and learning as prescribed in sacred Jewish texts can be a potent means of achieving this end. Considering that teaching and learning are called kaneged kulam, or equal to all the other commandments of Judaism combined, I argue that education conducted in sacred ways prescribed by Jewish scripture can be considered among Judaism’s most sacred commandments, as well as a most efficacious means of realizing imitatio dei within a Jewish frame.
2
Calvert, Isaac. "Holiness and Imitatio Dei: A Jewish Perspective on the Sanctity of Teaching and Learning." Religions 12, no. 1 (January 9, 2021): 43. http://dx.doi.org/10.3390/rel12010043.
Full textAbstract:
Research in Jewish studies as well as key passages from Judaism’s sacred texts describe teaching and learning as being among the most important, efficacious and sacred of God’s commandments. However, while this description is well-documented, the specific dynamics of education’s role within a framework of Judaic holiness remains underexplored. This article first lays a thorough foundation of Judaic sanctity, illustrating a theistic axiom at its core surrounded by several peripheral elements, including connection to God, knowledge of God, holiness as invitation, reciprocal holiness, awakening sacred potentiality and, as the purpose and apex of the entire system, imitatio dei. Having illustrated imitatio dei as a culminating purpose atop the entire system of Judaic holiness, I describe how teaching and learning as prescribed in sacred Jewish texts can be a potent means of achieving this end. Considering that teaching and learning are called kaneged kulam, or equal to all the other commandments of Judaism combined, I argue that education conducted in sacred ways prescribed by Jewish scripture can be considered among Judaism’s most sacred commandments, as well as a most efficacious means of realizing imitatio dei within a Jewish frame.
3
Trott, Garrett B. "Book Review: Sacred Texts Interpreted: Religious Documents Explained." Reference & User Services Quarterly 58, no. 2 (January 18, 2019): 129. http://dx.doi.org/10.5860/rusq.58.2.6949.
Full textAbstract:
Sacred Texts Interpreted (STI) is a collection of religious texts from a variety of different religions. It begins with two brief chapters introducing this work and providing some general insight regarding how one should read sacred texts. The remaining thirteen chapters provide sacred texts from different religions: Baha’ism, Buddhism, Christianity, Confucianism, Daoism, Hinduism, Islam, Jainism, Judaism, Mormonism, Shinto, Sikhism, and Zoroastrianism.
4
Arkush, Allan. "Voltaire on Judaism and Christianity." AJS Review 18, no. 2 (November 1993): 223–43. http://dx.doi.org/10.1017/s0364009400004906.
Full textAbstract:
Voltaire's voluminous writings on religion contain, as is well known, a large number of attacks on the Jewish people and Judaism. Historians have offered a variety of explanations for this sustained animosity on the part of a great rationalist and proponent of religious toleration toward a people and a religion which continued, in his own day, to be victimized by unjust persecution. While much remains in dispute, there does seem to be general agreement that Voltaire attacked Judaism at least in part because its most sacred texts constituted the foundation of Christianity, the religion he wished to destroy.
5
Belea, Miruna Stefana. "Women, Tradition and Icons: The Gendered Use of the Torah Scrolls and the Bible in Orthodox Jewish and Christian Rituals." Feminist Theology 25, no. 3 (May 2017): 327–37. http://dx.doi.org/10.1177/0966735017695954.
Full textAbstract:
This article discusses the relationship between Christian and Jewish Orthodox women with their sacred books (the Christian Bible and the Torah respectively) from a feminist point of view. While recent socio-economic changes have enabled women from an orthodox religious background to become financially independent and ultimately prosperous, from a religious perspective women’s status has not undergone major transformations. Using the cognitive principle of conceptual blending, I will focus on common aspects in Orthodox Judaism and Christianity related to sacred texts as objects, in order to shed light on the religious understanding of prosperity in the twenty-first century, beyond that of empowerment as financial gain or social status. The importance ascribed to authoritative texts both as images of divinity and sacred objects of veneration is a common trait of Orthodox Judaism and Christianity. The gendered perception of the sacred is most prominent in two similar processions. Simchat Torah, a Jewish holiday which celebrates the yearly reading cycle of the Torah, is actively celebrated only by men, who are the ones to carry the Torah scrolls. Similarly, the orthodox Good Friday procession involves a cross and the church’s copy of the Scripture together with the Holy Epitaph being carried only by men. The ban on women to carry sacred objects, at least at appointed times, as well as women’s responses in the two communities will be analysed comparatively to establish whether women commonly perceived as prosperous can make steps in order to re-evaluate the theological implications of this restriction.
6
Shuttleworth, Jay M., and Scott Wylie. "The global citizen and religious position statements on climate change." Social Studies Research and Practice 14, no. 2 (September 9, 2019): 212–24. http://dx.doi.org/10.1108/ssrp-05-2019-0028.
Full textAbstract:
Purpose The purpose of this paper is to discuss opportunities to analyze religious position statements calling climate change action a moral imperative. Design/methodology/approach In a lesson suited for the secondary history classroom, students will analyze how religious leaders, theologians and ecological and religious academics use passages from sacred texts to establish a moral urgency to mitigate climate change. Findings After analyzing these interpretations of sacred writings from five global faiths (Hinduism, Judaism, Catholicism, Islam and Anglicanism), the lesson centers on a dialogical question, “How might climate change action be influenced by religious texts?” Originality/value Implications emphasize why social studies teachers should not teach climate change as a controversial issue.
7
Campbell, Jonathan G. "Sacred History and Sacred Texts in Early Judaism: A Symposium in Honour of A. S. van der Woude." Journal of Jewish Studies 47, no. 2 (October 1, 1996): 365–66. http://dx.doi.org/10.18647/1916/jjs-1996.
Full text
8
Almbladh, Karin, Hanne Desmentik, and Hanne Trautner-Kroman. "Book reviews." Nordisk Judaistik/Scandinavian Jewish Studies 25, no. 2 (September 1, 2005): 193–201. http://dx.doi.org/10.30752/nj.69613.
Full textAbstract:
Communities of violence: persecutions of minorities in the Middle Ages (David Nirenberg, 1996) is reviewed by Karin Almbladh.Haredim yisraeliim. Histalevut belo temiah? (Israelske Haredim. Integration uden assimilation?) (ed. Emmanuel Sivan & Kimmy Caplan, 2003) is reviewed by Hanne Desmetik.Understanding Judaism. Origins. Beliefs. Practices. Holy Texts. Sacred Places (Carl S. Ehrlich, 2004) is reviewed by Hanne Trautner-Kromann.Det lille mirakel. Jødisk bogkunst i tusind år (Ulf Haxe, 2003) is reviewed by Hanne Trautner-Kromann.
9
أحمد, محمّد عليّ حسين, and رانيا روحي محمود كامل. "الخصائص اللغويّة لمقدّمة شرح موسى بن ميمون على المشنا." Al-Abhath 67, no. 1 (March 29, 2019): 155–72. http://dx.doi.org/10.1163/18115586-67010006.
Full textAbstract:
This study sheds light on the Arabic introduction of Maimonides (1135-1204) to his commentary on the Mishnā, one of the most sacred texts in Judaism after the Torah. Maimonides wrote a detailed interpretation to the Mishnā in Arabic with Hebrew script, known as Judaeo-Arabic. The study discusses the most significant linguistic features of the Arabic used by Maimonides in his introduction to his commentary on the Mishnā, based on orthographic, phonetic, syntactic and lexical analysis.
10
Janick, Jules. "Fruits of the Bibles." HortScience 42, no. 5 (August 2007): 1072–76. http://dx.doi.org/10.21273/hortsci.42.5.1072.
Full textAbstract:
The sacred writings of three religions (Judaism, Christianity, and Islam) are contained in the Hebrew Bible (referred to by Christians as the Old Testament), the Christian Bible (New Testament), and the Qur'an (Koran). These writings encompass events occurring over a period of more than two millennia and taken together represent a broad picture of mideastern peoples, describing their interactions with the sweep of events of that era. The writings include the sacred and profane, prose and poetry, history and myth, legend and fable, love songs and proverbs, parables and revelations. The basic agricultural roots of desert people are infused in the texts. Plants, plant products, and agricultural technology are referred to in hundreds of verses. References to fruits are abundant so that these bibles can be read almost as a pomological text in addition to the religious and sacred meanings that still inspire billions of people.
11
Müller, Mogens. "Septuagintas betydning for udfoldelsen af nytestamentlig teologi." Dansk Teologisk Tidsskrift 79, no. 2 (May 10, 2016): 138–51. http://dx.doi.org/10.7146/dtt.v79i2.105784.
Full textAbstract:
The old Greek translation of the sacred books of Judaism, the so-called Septuagint, became the first Bible of the Christian Church. Among other things, this meant that much of the vocabulary and many of the theological concepts of the Jewish sacred texts were already available in a Greek form. On the other hand, this fact also had the consequence that the understanding of the underlying Hebrew text and its eventual interpretation by the translators were taken over by the New Testament authors, beginning with the apostle Paul. The first part of this article summarizes parts of the discussion of the role of the Septuagint as the ‘Bible’ text of the New Testament and its impact on the formation of New Testament theology
12
Kultenko, V. P., and K. M. Mamchur. "The concept of the flat earth in the holy scripture." Humanitarian studios: pedagogics, psychology, philosophy 1, no. 100 (April 30, 2020): 77–82. http://dx.doi.org/10.31548/hspedagog2020.01.077.
Full textAbstract:
The article deals with the concept of flat Earth. There has a adherents and defenders in the modern world, despite the solid age of heliocentric teaching. Flat Earth apologists point out, that the evidence in favor of the scientific heliocentric theory is held on confidence. People should trust the testimony of astronauts, space exploration data, and more. However, the vast majority of people cannot verify this data from their own practical experience. If science is a criterion for truth, then the heliocentric concepts and flat Earth are far removed from this criterion. Moreover, in the cultural experience of the past we can find arguments in favor of the concept of a flat Earth. These testimonies are contained, in particular, in the Old Testament Bible, the sacred texts of Christianity and Judaism. The mythological and religious texts of other nations and cultures also refer to the idea of a flat Earth.
13
Sharov, Konstantin S. "Gender-Neutral Linguistic Transformations of Messianic Scriptures in the Modern Anglican Homiletic Literature." Russian Journal of Linguistics 23, no. 2 (December 15, 2019): 523–43. http://dx.doi.org/10.22363/2312-9182-2019-23-2-523-543.
Full textAbstract:
Actuality. Our time is characterised by the penetration of egalitarian ideas of Western liberalism and political correctness in the sphere of language. Language, speech, communication practices are reviewed and revised to determine if they are politically correct. Religious and sacred texts of Christianity and Judaism do not stand aside from the careful examination of the followers of the ideas of compiling a politically correct Bible. The purpose of this article is to find out if it is possible to change the texts of English translations of the Christian Bible, from a theological and linguistic point of view, and if it is possible to consider gender-neutral versions of Messianic passages of the English Bible as authentic, suitable for the correct transmission of meaning, i.e. reading, theological and historical analysis, as well as liturgical practice. The object of the research is represented by the texts of several widely used in modern Anglicanism gender-neutral English versions of the Bible: The Inclusive Bible: The First Egalitarian Translation by Priests for Equality (IBFET, 2009); New English Translation (NET, 1998); New International Version Inclusive Language Edition (NIVI, 1995). King James’ Bible original version (KJV) of 1611 edition is used as a reference point. Research techniques include the method of contextual analysis, comparative method, structural method, comparative historical method. Such taxonomic units of sacred Messianic texts as son of God, son of man, the lord, the master, the king, heaven kingdom , constructions of common grammatical gender are analysed. It is demonstrated that in almost all cases of gender-neutral constructions use, the meaning of the text changes: from insignificant changes to the reproduction of openly heretical views from the viewpoint of traditional Anglicanism. Our study shews that gender-neutral language introduces new feminist meanings into Messianic sacred texts, which were not previously contained there. Gender-neutral English translations of the Christian Bible cease to be canonical from the point of view of Christian theology. Nevertheless, gender-neutral philological strategies of modifying the ways of modern Anglican preaching can be an extremely interesting and instructive example of the fact that in the modern world certain social and political discourses can stand behind Christian homiletics.
14
Rosen, Jeremy. "Differing and changing attitudes in the Jewish exegetical tradition to the fulfilment of the biblical land covenant." Bulletin of the School of Oriental and African Studies 71, no. 2 (June 2008): 189–202. http://dx.doi.org/10.1017/s0041977x08000499.
Full textAbstract:
AbstractIt is commonly supposed that religions treat their sacred texts with a degree of rigidity and literality. The fact is that every and any text can be read and understood differently. This essay, written from a Jewish perspective, examines the biblical statements about the Promised Land and looks at how the promises to the early “fathers” have been understood at different times. Together with the Divine commitments came a reciprocal human obligation. It was the perceived abrogation by the Children of Israel of their side of the bargain that was seen as the reason for Exile after the First Destruction. By the time of the Second Destruction Christianity made new claims about the nature of the Holy Land and declared itself the New Israel and the successors of the Chosen People. In response to this and to the depredations of Exile, Judaism once again reinterpreted and adapted the original texts and the first wave of interpretation to meet different circumstances.The aim of the essay is to describe the different theological approaches to the texts in the context of historical events. Simplistic assumptions and reading do not do justice to the complexity and variety of religious reactions to identical sources even within the same tradition.
15
Isbell, Charles David. "Essays Introducing a Jewish Perspective on the Gospel of John." Socio-Historical Examination of Religion and Ministry 2, no. 1 (March 24, 2020): 17–26. http://dx.doi.org/10.33929/sherm.2020.vol2.no1.02.
Full textAbstract:
This article’s aim is to highlight the impact that plain sense readings of the Gospel of John have on educated Jewish and Christian lay persons but who typically do not aspire to learn or appropriate current scholarly theories seeking to explain sacred texts in a technical and often inordinately complex fashion. Essay topics include: 1) the anonymous author (“John”), the relationship of his gospel to the Synoptic Gospels, his interpretation of Jewish actions and customs, and his influence on a distinct group of early Christians, the “Johannine” community; 2) John’s portrayal of Jesus’ self-identification in using the divine name YHWH; 3) John’s description and interpretation of various Jewish responses to Jesus, as well as the author’s understanding of the reasons for Jews rejecting the message and person of Jesus; and 4) John’s portrayal of the early break between Judaism and Christianity, laid entirely at the feet of “the Jews.”
16
Broo, Måns. "Defiled and deified: profane and sacred bodies in Caitanya Vaisnava theology." Scripta Instituti Donneriani Aboensis 23 (January 1, 2011): 72–78. http://dx.doi.org/10.30674/scripta.67381.
Full textAbstract:
It is well known that there is no dearth of stereotypes when it comes to religion and the body. Christianity is a body-negative religion, Judaism is body-positive, ascetic practices automatically lead to a negative view of the body, and Eastern religions are more positive towards the body than Christianity. Such truisms are of little value. Still, they are voiced often enough to warrant occasional replies. In this article one instance is highlighted, from within the Hindu tradition, that offers an interesting take on how the conception of the body may vary greatly within one and the same religious tradition. Caitanya Vaiṣṇavism, also known as Bengali or Gauḍīya Vaiṣṇavism, is the devotional movement of Kṛṣṇa-bhakti begun by Śrī Kṛṣṇa Caitanya (1486–1533) in Bengal, India. Kṛṣṇadāsa’s work may be used as an entrance into the theology of Caitanya Vaiṣṇavism. What, then, does Kṛṣṇadāsa have to say about the body? The body may be anything, from an obstacle to divine service, to its instrument, both in this life and the next. It is also an object of worship—in fact, by far most of the instances of words in Sanskrit or Bengali indicating body in the texts of Kṛṣṇadāsa refer to the forms of Caitanya and Rādhā and Kṛṣṇa, that are described with loving, painstaking detail. The differences between these types of bodies may or may not be apparent to an outsider, and indeed, the body need not be physical at all. This example from the Hindu tradition, highlights some of the complexities inherent in terms such as ‘the body’, or ‘body-negative spirituality’.
17
Moffitt, Sally. "Book Review: Food, Feasts, and Faith: An Encyclopedia of Food Culture in World Religions." Reference & User Services Quarterly 58, no. 4 (October 25, 2019): 264. http://dx.doi.org/10.5860/rusq.58.4.7163.
Full textAbstract:
The alliterative Food, Feasts, and Faith: An Encyclopedia of Food Culture in World Religions brings together information about the uses of food and drink within the faith practices of well-known religions with global adherents such as Buddhism, Christianity, Hinduism, Islam, and Judaism as well as lesser-known faith communities and sects such as Candomblé, Rastafari, Santeria, and the indigenous peoples of Africa, Australia, and America. Articles, which follow a standard A to Z arrangement, cover customs (fish on Friday), food stuffs (rice), drink (wine), people (Guru Nanak), festivals (Qingming), practices (fasting), rituals (marriage ceremonies), religious groups (Seventh-Day Adventists), and sacred texts (Laws of Manu) to name but a few of the 226 entries and 220 or so related topics. Each article includes see also references and lists sources for further reading. Twenty-seven primary source documents such as “The Taittiriya Upanishad on Food” (2:577) supplement the main work. Each is briefly introduced for context, given see also references to related articles, and provided with a citation to the source from which the excerpted text is taken.
18
Feldmeier, Peter. "Lexical Choice and Rhetorical Expression." American Journal of Islam and Society 35, no. 3 (July 1, 2018): 61–63. http://dx.doi.org/10.35632/ajis.v35i3.847.
Full textAbstract:
Many religions understand themselves as fundamentally aligned to a givenculture or people. Hinduism is intrinsically connected to the Indian cultureand caste system. Daoism and Confucianism are highly integrated into theChinese spirit and the cultural mentality of the Orient. Shinto’s cosmology,myths, and rites concern themselves solely with the Japanese. Even in theWest, Judaism locates itself with the people of Israel. Jews welcome converts,but Judaism has never seen itself as a proselytizing religion. Islamis convinced that Muhammad’s message is both universal and constitutesthe highest revelation. Thus, it is a proselytizing religion. But Muslims historicallyand today believe that non-Muslims can be saved in the contextof their own religious traditions, particularly if these are monotheistic.Christianity perhaps stands alone as a religion that has historically believedthat membership in the church is necessary for salvation. Add to this thatRoman Catholicism had believed that Catholic membership was necessary.As the Fourth Lateran Council (1215) declared, “There is only one universalchurch of the faithful, outside which none can be saved.” More recently,most Christians, including Catholics, think that God’s saving grace is availableoutside its ecclesial boarders, but this is a modern idea.What then to think of the religious other? In the seventeenth century,a Catholic had few conceptual choices. One was to consider religious othersand their sacred texts as valuable preparation for the gospel, and thusadmire what could be admired in them. They had something of what St.Justin Martyr called the Logos spermatikos, seeds of the Word. This includedthe principle of inculturation whereby European culture was not to beconflated with Christianity. This principle became policy, at least in theory, ...
19
Kuznetsova, Ekaterina. "«Vi in posek shteyt geshribn»: On the Problem of Translating Quotations from the Sacred Texts in Sholem Aleichem's Tevye the Dairyman into Russian." Judaic-Slavic Journal, no. 1 (2) (2019): 171–97. http://dx.doi.org/10.31168/2658-3364.2019.1.2.1.
Full textAbstract:
The article focuses on the problem of translation of Biblical Hebrew (and some Aramaic) quotes in Sholem Aleichem’s works into Russian.A review of different translations into English and Hebrew is also included to show a broader context. Sholem Aleichem is one of the most frequently translated Yiddish writers and certainly the most translated into Russian, and translators face many peculiar challenges while working on his texts. One of those challenges is the usage of phrases and quotes from various languages (Hebrew, Aramaic, Russian, Ukrainian, German, etc.). Each language has its own semantic function, and its presence is vital for comprehensive understanding of the work. Thus, quotes from the sacred texts of Judaism in Tevye the Dairyman have several functions: first of all, they create a comic effect, second, they reveal the protagonist’s relationships with God, and finally, they allow the author to show Tevye’s perception of events in the book without direct naming.The article describes different ways in which linguistic polyphony could be preserved, by analyzing the translations starting from the 1910s, when Sholem Aleichem himself advised the translators regarding the issue, to the Soviet translations that are still in print today. Inseparable from translation matters is the question of interpretation of Tevye as a character: thus,for instance, in the USSR his constant quoting from the Bible was interpreted as anti-clericalism and rebellion against religion.The article explains how different translation strategies influence the characters and the work in general, often simplifying or distorting the original intention.
20
Spolsky, Bernard. "5. RELIGION AS A SITE OF LANGUAGE CONTACT." Annual Review of Applied Linguistics 23 (March 2003): 81–94. http://dx.doi.org/10.1017/s0267190503000205.
Full textAbstract:
Until recently, the interaction between language and religion as topics relevant to bilingualism or multilingualism has been relatively little explored, although there is an extensive body of research on religious language. This chapter first provides an overview of earlier work, much of it on the translation of sacred texts into various languages. Past research has also identified the linguistic consequences of the spread of various religions, particularly with respect to choice of ritual language and orthographic systems. The language use patterns and practices historically characteristic of different religious traditions, including Buddhism, Christianity, Hinduism, Islam, Judaism, and Quakerism, are reviewed. The chapter then describes the linguistic effects of missionary activity in several postcolonial settings, concentrating mainly on those pertaining to Christian groups. Other recent research has examined the linguistic consequences of linkages between regionally prominent languages and dialects and religious practice in diverse international locations. Relationships between immigration and language maintenance and shift in religious domains are also discussed. The chapter concludes by noting that recent political events, interest in conversion efforts of religions other than Christianity, and growing recognition of the academic legitimacy of the field of language and religion predict a likely increase in applied linguistic research in this area.
21
Perondi, Ildo. "JESUS DE NAZARÉ E AS SEPARAÇÕES DO SEU TEMPO." Revista Caminhos - Revista de Ciências da Religião 16, no. 2 (November 6, 2018): 134. http://dx.doi.org/10.18224/cam.v16i2.6696.
Full textAbstract:
O judaísmo oficial da época de Jesus era marcado por muitas separações, como puro - impuro; judeu - estrangeiro; homem - mulher; escravo - livre. Muitas dessas separações eram fruto das tradições que foram desenvolvidas no período pós-exílio e prejudicavam, sobretudo, os pobres e marginalizados. Jesus de Nazaré enfrentou várias delas. Mesmo sendo acusado de não cumprir a Lei, Ele desmascara a hipocrisia daqueles que, baseados na tradição, acabavam anulando e desprezando a própria vontade e os mandamentos de Deus para observar as suas próprias tradições (Mc 7,9). Em sua prática, Jesus supera essas separações e acolhe as pessoas excluídas, promovendo a justiça. Ao propor uma ruptura diante do ensinamento dos mestres da época, Jesus não vai contra a revelação das Sagradas Escrituras, mas, usando de critérios objetivos, dá aos textos sagrados a justa interpretação, colocando a Palavra de Deus a serviço da vida do povo e revelando o verdadeiro rosto de Deus. Esta prática de Jesus ilumina a realidade atual marcada por sintomas de discriminação e intolerância.
JESUS OF NAZARETH AND THE SEPARATIONS OF HIS TIME
The official Judaism of the time of Jesus was marked by many separations, as pure X impure; Jew X Foreign; man X woman; slave X free. Many of these separations were the fruit of the traditions that developed in the post-exile period and especially affected the poor and marginalized. Jesus of Nazareth confronted several of them. Even though he is accused of not complying with the Law, he unmasks the hypocrisy of those who, based on tradition, eventually nullifying and neglecting God's own will and commandments to observe their own traditions (Mk 7, 9). In his practice, Jesus overcomes these separations and welcomes the excluded, promoting justice. In proposing a break from the teachings of the masters of the time, Jesus does not go against the revelation of the Holy Scriptures, but using objective criteria, he gives the sacred texts the correct interpretation, placing the Word of God at the service of the people's life and revealing the true face of God. This practice of Jesus illuminates the current reality marked by symptoms of discrimination and intolerance.
22
Afridi, Mehnaz M. "Islamic and Jewish Legal Reasoning." American Journal of Islam and Society 34, no. 1 (January 1, 2017): 131–33. http://dx.doi.org/10.35632/ajis.v34i1.869.
Full textAbstract:
This book comes at a very advantageous time, for interfaith encounters havebecome part of a larger conversation in academic and non-academic circles.Journals and conferences have added the dimension of how to understand the“other” and create dialogue in many innovative ways. Islamic and JewishLegal Reasoning: Encountering Our Legal Other is precisely the type of textand rigorous academic guide to lead us at a time when so many religious lawsare misunderstood – especially between Jews and Muslims.The authors ask some questions: “Can the traditions of Judaism and Islambe read together through a legal religious lens without always having a commonground?” and “Can dialogue precipitate a philosophical framework thatcan demonstrate self-critical thought and still be engaged with the ‘Other’?”More importantly, in each section ask the authors some core questions aboutreligion and law in order to show why the modern preoccupation with religiouslaw is so relevant. In addition, through their methodological legal analysis,they at times demonstrate why religious law is irrelevant. The scholarsfeatured this book are meticulous, thought-provoking, and timely in terms oftheir significant lines of questioning.The book is unique in its conception, for Anver M. Emon and the contributors’organic approach makes it more accessible and, at the same time, academicallyrigorous. The book emerged from workshops and was “developedfurther when Emon went to Cambridge University to join Gibbs and others inthe Scriptural Reasoning project, where scholars read the scriptural texts ofmultiple traditions with scholars from those different traditions” (p. xi). Scripturalreasoning allows one to read another’s scriptures in a way that allows forpersonal readings and reactions to one another’s sacred text, an approach thatallows for “recognizing their own otherness to their own respective traditions”(p. xxiii).Islamic and Jewish Legal Reasoning opens up deeply complex and glaringissues of interpretation, authority of interpretation, and the historical conditionsof reading sacred text, especially for religious law. In the first chapter,“Assuming Power: Judges, Imagined Authorities, and the Quotidian,” RumeeAhmed and Aryeh Cohen introduce us to this complex problem of authorityand complex phenomenon through legal schools of thought in both traditions.The question of God as authority is crucial, as the authors ask, almost in a ...
23
Khalil, Atif. "The Cult of Saints among Muslims and Jews in Medieval Syria." American Journal of Islam and Society 21, no. 4 (October 1, 2004): 133–36. http://dx.doi.org/10.35632/ajis.v21i4.1763.
Full textAbstract:
Contemporary Jewish-Muslim relations are so mired in the Middle East’spolitical conflict that most people are often quite surprised to learn of theremarkable theological, legal, and mystical intersections between both traditions.Modern political hostilities centered on the Palestinian-Israelidivide have almost entirely clouded the shared Semitic heritage of faithsthat were, until just a little more than 50 years ago, invariably stamped bythe Christian West with the seal of “otherness” – an “internal otherness” inthe case of Judaism, and an “external otherness” in the case of Islam.In this light, Josef Meri’s work is a welcome contribution to the scholarlystudy of Jewish-Muslim relations. The study raises our awareness of both religions’ common cultural and intellectual history: more specifically,to the medieval Muslim and Jewish pilgrimage culture of saint venerationin Syria, and, to a lesser extent, other regions of the Near East. The workgrew out of the author’s doctoral dissertation at Oxford, done under thesupervision of Wilferd Madelung and Daniel Frank, and bears the mark ofthe many hours Meri must have spent as a scholarly archeologist diggingthrough an enormous range of classical Arabic and Hebrew texts as well aspertinent secondary literature.Although the concentration of the comparative analysis tilts toward theIslamic side (the author notes that the evidence for Jewish saint venerationis considerably less), he still manages to explore the parallel concepts, religiouspractices, and architectural facets relevant to his analysis with reasonablesuccess. The work is not simply a descriptive account of Jewishand Muslim saint veneration, but an assessment of the psychological andcultural modes that accompany such forms of religious expression. To thisend, Meri draws out some of the wider theoretical issues pertaining to theconstruction of sacred space and the social function of saints and pilgrimagesites ...
24
Swinton, John. "Disability in Judaism, Christianity and Islam: Sacred Texts, Historical Traditions and Social Analysis. Edited by DarlaSchumm and MichaelStoltzfus. New York: Palgrave, 2011. Pp. xxii + 246. $90.00. Disability and Religious Diversity: Cross-Cultural and In." Religious Studies Review 38, no. 4 (December 2012): 218. http://dx.doi.org/10.1111/j.1748-0922.2012.01639_3.x.
Full text
25
Tov, Emanuel. "J. N. BREMMER and F. GARCÍA MARTÍNEZ (eds.), Sacred History and Sacred Texts in Early Judaism. A Symposium in Honour of A. S. van der Woude (Contributions to Biblical Exegesis and Theology 5), Kok Pharos, Kampen, 1992, 183 pp., paper, Dfl. 59.90. ISBN 90 390 0015 8." Journal for the Study of Judaism 24, no. 1 (1993): 83–87. http://dx.doi.org/10.1163/157006393x00132.
Full text
26
Petersen, Anders Klostergaard. "Rhapsodomantik, mannakorn og tommelfingervers." Religionsvidenskabeligt Tidsskrift, no. 43 (August 18, 2003): 5. http://dx.doi.org/10.7146/rt.v0i43.1898.
Full textAbstract:
Divination and mantics play a decisive role in ancient as well as modern religiosity. Although the subjects are not an integral part of the current curriculums for theology and the study of religion, they are pivotal for understanding religion and religious practices, especially of the ancient world. In this paper, which is the first part of a larger research project on divination and mantics of early Christianity and ancient Judaism, I explore one particular form of mantics: rhapsodomantics, i.e. divination by means of Sacred Books that are either randomly opened or used in order to provide ‘slips’ upon which verses from the Books in question are written. The randomly chosen textual passage is secondarily interpreted and explained in terms of a divinely inspired guidance. In this manner the lot oracle provides access to the understanding of the divine world. The ritual consultance of lot oracles is simultaneously a way of domesticising the contingency and arbitrariness of life. By means of a ritually staged display of arbitrariness (the random drawing of lots), arbitrariness is mastered. First – based on recent insights from the field of cognitive science (primarily Whitehouse and Boyer), semiotics, the tradition of sociology of knowledge and ritual studies – I discuss imagistic thought in contrast to doctrinaire modes of religiosity. Second, I scrutinize the ritual raison d’être for divination and mantics.The second part of the paper presents an analysis of numerous texts exemplifying rhapsodomantics. In a recent book by the Swedish novelist P.O. Enquist Lewis Rejse, narrating the founding of the Pentecostal Church of Sweden, the ritual practice of using ‘Thumble verses’ and ‘Manna seeds’ plays a decisive role in the founding of the community. As a point of departure relevant excerpts from this book are discussed in order to travel back to the Märchenland of the ancient world. Numerous Greco-Roman, Jewish and Early Christian examples of rhapsodomantics are discussed and related to recent analyses by van der Horst and Potter.
27
Bachun, Liliya. "Sacred nominations in texts about national liberation movement of Ukraine: a comparative approach." Current issues of Ukrainian linguistics theory and practice, no. 42 (2021): 140–62. http://dx.doi.org/10.17721/apultp.2021.42.140-162.
Full textAbstract:
The article describes the main provisions of the theolinguistic science, its defining criteria and objects of further research. Theoretical bases of the concept of religious discourse and its connection with ethnocentrism of the analyzed material have been stated. A comparative analysis of the peculiarities of the semantic-associative motivation for use of sacred-type coreferents in the twelve texts of works about the national liberation movement of Ukraine with their functioning in the text of the Bible have been conducted. Categorically analyzed names of the sacred coreferents have been divided according to the eschatological-ontological connotative directions, designations of religious things of use and the names of passional sacral type. Nine names of biblical anthroponyms have been singled out in the analyzed twelve texts of works about the national liberation movement of Ukraine, which determine the objectification of the sacred conceptosphere. The variable component of the biblical anthroponyms functioning (St. Peter, Joseph of Arimathea and John the Baptist) in the analyzed texts of works about the national liberation movement of Ukraine and their various translations of the Bible have been clarified. The functional and stylistic features of the writers' usage of Old Testament and New Testament precedent biblical names and their common and distinctive features of functioning in the texts of various translations of the Bible have been highlighted. The category of the sacred onyms′ functionality has been realized through the words′ connotative-associative layers (Jeremiah and lexical units of weeping, sobbing; King David ‒ psalms), comparison (Moses ‒ Ivan Franko), the characteristics of activities (betrayal of Judas) and identification of Adam with the Fall, and Christ with eternal life.
28
Fasching, Darrell J. "Can Christian Faith Survive Auschwitz?" Horizons 12, no. 1 (1985): 7–26. http://dx.doi.org/10.1017/s0360966900034290.
Full textAbstract:
AbstractThis paper argues that, for both Jews and Christians, the Holocaust represents a hermeneutic rupture. After Auschwitz, Jews find their belief in the God of history called into question. And Christians find their past interpretations of the Gospel as good news called into question, when forced by the Holocaust to see that it has been used to justify 2000 years of persecution, expulsion, and pogrom against the Jewish people. For Christians to acknowledge the Holocaust as hermeneutic rupture is to give it the authority of a new hermeneutic criterion for interpreting the Gospel, in which nothing is the word of God which denies the covenantal integrity of the Jewish People. The Holocaust forces a redefinition of the “canon within the canon” in which Paul's letter to the Romans and the Book of Job become central texts. Romans becomes the cornerstone of post-Holocaust theology because it predates the fall of the temple and the emergence of the anti-Judaic myth of Christian supercession and affirms the ongoing election of the Jewish people. And after the Holocaust, the Book of Job takes on new meaning as an allegory, only a desacralized Christianity which demythologizes some of its most sacred traditions in order to affirm human dignity and Jewish integrity can survive Auschwitz with any authenticity.
29
Fales, Evan. "Reading Sacred Texts." GCRR Press, February 5, 2021, 1–510. http://dx.doi.org/10.33929/gcrrpress.ef2021.01.
Full textAbstract:
Drawing significantly on the work of Emile Durkheim and Claude Lévi-Strauss, this book proposes a way to navigate between two pitfalls that undermine comprehension of alien cultures and their sacred literature. First, it offers a vigorous defense of the principle of charity when interpreting religious texts. But this, then, must confront the oddity, even deep implausibility, of many religious claims. The "way out" of this dilemma takes seriously Durkheim's seminal hypothesis that religious belief systems reflect native efforts to understand the social realities of their society. It brings to bear Lévi-Strauss's claim that the structure of religious narratives reflects attempts to bring intellectual order to those realities in a way we can decipher through the use of certain analytic techniques. The next major element to this book is philosophical. What are such things as social roles, institutions, and conventions? Finding possible answers to that question enables the discovery of match-ups between religious concepts-of souls, gods, demons, and the like-and social realities, giving substance to Durkheim's general thesis. But what about the Bible? The second half of this book is devoted to exploring what the implications might be for an understanding of the origins of Judaism and Christianity. It does so by applying anthropological analyses to puzzles posed by stories found in the Hebrew Bible and the New Testament, especially the Gospel of Matthew. The upshot is both a political reading of the texts and a conceptual re-framing of such baffling claims as the doctrines of the Trinity, the Incarnation, and Transubstantiation.
30
Tigchelaar, Eibert. "The material variance of the Dead Sea Scrolls: On texts and artefacts." HTS Teologiese Studies / Theological Studies 72, no. 4 (May 31, 2016). http://dx.doi.org/10.4102/hts.v72i4.3281.
Full textAbstract:
What does a sacred text look like? Are religious books materially different from other books? Does materiality matter? This article deals with three different aspects of material variance attested amongst the Dead Sea Scrolls, Ancient Jewish religious text fragments, of which were found in the Judean Desert. I suggest that the substitution of the ancient Hebrew script by the everyday Aramaic script, also for Torah and other religious texts, was intentional and programmatic: it enabled the broader diffusion of scriptures in Hellenistic and Roman Judea. The preponderant use of parchment for religious texts rather than papyrus may be a marker of identity. The many small scrolls which contained only small parts of specific religious books (Genesis, Psalms) may have been produced as religious artefacts which express identity in the period when Judaism developed into a religion of the book. Keywords: Dead Sea Scrolls; Judaism; Manuscripts
31
Peppard, Michael. "Do We Share a Book? The Sunday Lectionary and Jewish-Christian Relations." Studies in Christian-Jewish Relations 1, no. 1 (April 15, 2011). http://dx.doi.org/10.6017/scjr.v1i1.1362.
Full textAbstract:
This paper analyzes the role that the Sunday Lectionary, revised after Vatican II, plays in the Catholic Church’s presentation of Jews and Judaism. The presentation of Jews and Judaism in the current Lectionary is clearly a vast improvement over what preceded it. However, there is still much work to be done in order to bring the Lectionary in line with official Catholic teachings on the Old Testament and the Jews. The recent document of the Pontifical Biblical Commission, The Jewish People and Their Sacred Scriptures in the Christian Bible (2001), provides a new and authoritative impetus to reconsider the selection of Old Testament texts and their relationship to Gospel texts in the Lectionary. The article argues that continued Lectionary reform â specifically with regard to the Old Testament lections â would improve Jewish-Christian relations in the long term.
32
Van der Maat, Bruno. "MIGRACIONES EN LOS MONOTEÍSMOS." Revista de teología (Arequipa), 2019. http://dx.doi.org/10.26696/rev.teo.22.46.003.
Full textAbstract:
In our context of mass migrations, this article analyzes what the Sacred Scriptures of the three main monotheisms (Judaism, Christianity, Islam) say about attending foreigners and migrants. The findings are then compared to present day opinions and practices of these three religions. As some contradictions appear as well as certain difficulties in analyzing these texts, a way to respond to these is developed, using an Old Testament paradigm to propose a rule of conduct.
33
Iricinschi, Eduard. "Biographical Metamorphoses in the History of Religion - Moshe Idel and Three Aspects of Mircea Eliade." Entangled Religions 2 (March 9, 2015). http://dx.doi.org/10.46586/er.v2.2015.a-n.
Full textAbstract:
This paper includes an extended review of Moshe Idel’s Mircea Eliade: From Magic to Myth (New York: Peter Lang, 2014) through a triple analysis of Eliade’s early literary, epistolary, and academic texts. The paper examines Idel’s analysis of some important themes in Eliade’s research, such as his shift from understanding religion as magic to its interpretation as myth; the conception of the camouflage of sacred; the notions of androgyny and restoration; and also young Eliade’s theories of death.The paper also discusses Idel’s evaluation of Eliade’s programatic misunderstanding of Judaism and Kabbalah, and also of Eliade’s moral and professional abdication regarding the political and religious aspect of the Iron Guard, a Romanian nationalist extremist and anti-Semitic group he was affiliated with in 1930s.
34
Mehmood, Tariq, and Prof Dr Muhammad Abdullah. "URDU: اہل کتاب سے اخذِ روایات کےاصول و حدود۔۔۔ایک تحقیقی مطالعہ." rahatulquloob, January 4, 2021, 43–58. http://dx.doi.org/10.51411/rahat.5.1.2021/186.
Full textAbstract:
Historical evidences prove that primary sources of Islam remained safe from all types of distortions and alterations. The chain of narration was the basic tool that was used from primordial epoch till the age of compilation for safe transmission of sacred texts of Islam. The sayings of the Holy Prophet(S.A.W) that are technically named Hadith and life history of the Prophet Hazrat Muhammad(S.A.W) that is termed as “Sirah” are two disciplines of Islamic Knowledge that had been carefully and safely transferred to us through the medium of narration. It is a matter of fact many disciples of the Holy Prophet (S.A.W)who embraced Islam, were previously Jews or Christians. Similarly companions of these disciples were many who accepted Islam from Judaism or Christianity. It has been questioned that what is legal value of their narrations? If they disclosed something about the biblical traditions, are they acceptable?In this paper,all aspects regarding above discussion will elaborate.
35
Meylahn, Johann-Albrecht. "Responsibility, God and society: The cry of the Other in the sacred texts as a challenge towards responsible global citizenship." HTS Teologiese Studies / Theological Studies 65, no. 1 (March 3, 2009). http://dx.doi.org/10.4102/hts.v65i1.131.
Full textAbstract:
The article seeks to respond to the question: What role can the sacred texts play in the construction of a Christian identity that is responsible to the Other in a pluralistic global world? The sacred texts of the Judaic-Christian tradition offer not only an understanding of the wholly otherness of God, but also form the basis of our understanding and perception of humanity (anthropology), the world and ourselves (personhood/identity). This understanding is constructed in the context of responding to the call of the wholly Other and the others. Identities are traditionally constructed through the identification and exclusion of differences (otherness), thus leading to an ethic of exclusion and responsibility only to oneself/ourselves. Yet these identity-forming texts harbour a persistent otherness, which challenges these traditional identities by interrupting them with a call to responsibility toward the other. The otherness harboured in these texts takes various forms, namely: The otherness of the ancient world to our world, the otherness of the transcendental Other, and the otherness of the text itself, as there is always a différance that has not yet been heard. These various forms of otherness, of our identity-forming texts, deconstruct our identity constructions, thus calling us to a continuous responsibility towards the other. This call could form the basis of a Christian identity and ethic of global cosmopolitan citizenship that is always responding to the eschatological interruption by the other, who is not yet present or who has not been offered presence.