Relevant bibliographies by topics / Judaisme

Contents

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

Academic literature on the topic 'Judaisme'

Author: Grafiati
Published: 4 June 2021
Last updated: 12 April 2025

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Journal articles on the topic "Judaisme"

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Haberman, Jacob. "Bergson and Judaism." European Journal of Jewish Studies 12, no. 1 (April 12, 2018): 56–87. http://dx.doi.org/10.1163/1872471x-11121014.

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Abstract Bergson’s troublesome relation to Judaism has been examined briefly by Aimé Pallière in Bergson et le Judaisme (Paris: F. Alcan, 1933) and his ambivalent attraction to Roman Catholicism by the learned Dominican philosopher-theologian Antonin Sertillanges in Henri Bergson et le catholicisme (Paris: Flammarion, 1941). Vladimir Jankélevitch, in his study Henri Bergson (Paris: Presses Universitaires de France, 1959), has an appendix entitled “Bergson et le Judaisme,” However, he is concerned with the affinity between Bergsonism and Judaism rather than with Bergson’s adverse criticism of the Jewish religion. I mention these studies without discussing them further in appreciation of their pioneering work and to acknowledge that I have taken cognizance of their opinions. The belief that one can ignore the work of previous scholars leaves no basis for the expectation that our own work will prove of any value to others, but I do believe that Bergson’s strictures on Judaism deserve an examination of Jewish and Christian texts as well as an analysis of time by Jewish thinkers.
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Bright, Martin. "L’Esprit du Judaisme." Jewish Quarterly 63, no. 2 (April 2, 2016): 69. http://dx.doi.org/10.1080/0449010x.2016.1202511.

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Finney, Paul Corby, and Pierre Prigent. "Le Judaisme et l'image." Journal of Biblical Literature 111, no. 4 (1992): 712. http://dx.doi.org/10.2307/3267452.

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Eguiarte, Enrique A. "Common Judaism. Explorations in Second-Temple Judaisme by Adele Reinhartz and Wayne O. McCready." Mayéutica 38, no. 85 (2012): 162–63. http://dx.doi.org/10.5840/mayeutica2012388523.

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NEUSNER, Jacob. "Méthode philosophique de la Mishna: Le judaisme hiérarchique." Revue des Études Juives 150, no. 1 (January 1, 1991): 283–96. http://dx.doi.org/10.2143/rej.150.1.2012732.

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DUPONCHEELE, JOSEPH. "QUELLE PHILOSOPHIE POUR LE JUDAISME ET LE CHRISTIANISME?" Bijdragen 52, no. 1 (January 1991): 37–57. http://dx.doi.org/10.2143/bij.52.1.2015366.

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Debrauwere-Miller, N. "Bernard Lazare: Du franco-judaisme au prophetisme romantique." French Historical Studies 37, no. 1 (January 1, 2014): 89–116. http://dx.doi.org/10.1215/00161071-2376528.

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Cortès Minguella, Enric. "Sobre el llenguatge legal de la "ketubah" (contracte matrimonial jueu)." Revista de Llengua i Dret, no. 80 (December 13, 2023): 234–46. http://dx.doi.org/10.58992/rld.i80.2023.3990.

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En aquest article volem sintetitzar les expressions jurídiques de dret matrimonial que apareixen al llarg de la història expressades en el document principal anomenat ketubah (escrit) que el marit lliura a l’esposa per a comprar-la en matrimoni. Per això farem prèviament un breu recorregut per les pàgines del Primer Testament. Assenyalarem especialment els primers segles dC perquè en aquests el rabinisme fixa amb detall les qüestions jurídiques més definitives que serviran fins a l’edat mitjana i encara als nostres dies, almenys en el judaisme ortodox. Volem mostrar l’evolució que els diversos elements jurídics han tingut al llarg dels temps. No tindrem en compte els elements jurídics que en l’antigor han usat i usen tant els caraïtes (s. VIII-XX)* com els sabateus (s. XVII-XIX) i les diverses formes de judaisme modern com ara el Reformat, el Conservador o el Reconstruccionista, el que no impedirà que aquí i allí hi puguem fer alguna referència. Ens hem servit sobretot de l’obra cabdal en aquesta matèria: Epstein, Louis M., “The Jewish Marriage Contract A Study in the Status of Woman in Jewish Law” (Jewish Theological Seminary of America 1927), tenint en compte és clar el que posteriorment s’ha escrit sobre el tema degut a les troballes a Naḥal Ḥeber i a Qumran, junt amb els estudis sobretot de Elon, Menahem, Safrai, Shmuel i la mateixa Encyclopaedia Judaica (2a ed. Keter Publishing House).
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van Winden, J. C. M., Gilles Dorival, Marguerite Harl, and Olivier Munnich. "La Bible grecque des Septante. Du judaisme hellenistique au christianisme ancien." Vigiliae Christianae 43, no. 2 (June 1989): 203. http://dx.doi.org/10.2307/1584147.

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Bramon, Dolors. "Dossier: Vida privada i judaisme. Les relacions socioreligioses a l'època medieval." Mot so razo 12 (February 1, 2013): 41. http://dx.doi.org/10.33115/udg_bib/msr.v12i0.1500.

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Dissertations / Theses on the topic "Judaisme"

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Krieger, Sharon. "L'art et le judaisme." Paris 1, 1986. http://www.theses.fr/1986PA010508.

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Rodríguez, i. Bosch Josep-Lluís. "La lectura com a antropogènesi en l'obra de Marc-Alain Ouaknin: 1991-2010." Doctoral thesis, Universitat Autònoma de Barcelona, 2016. http://hdl.handle.net/10803/382636.

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En aquesta tesi doctoral es fa una revisió de l'obra de Marc-Alain Ouaknin (París, 1957), rabí i filosof, influït per tres autories cabdals: Hannah Arent (acció), Paul Ricoeur (triple mimesi) i Emmanuel Lévinas (fecunditat). L'anàlisi aprofundeix en el recull de publicacions aparegudes entre els anys 1991 i 2010. A partir de la cruïlla de la tradició bíblica i filosofia hermenèutica mostra les bases d'una pedagogia de la lectura: remarca la importància espaciotemporalitat que facilita una antropologia on l'humà avé qüestionament (quoibilité), situa les modalitats lectores (intencional i vivencial), mostra la importància del vincle entre els protagonistes (deixeble, mestre i text) i destaca els moviments concomitants (carícia, bibliofarmacologia i ètica).
This doctoral thesis is a review of the work of Marc-Alain Ouaknin (Paris, 1957), rabbi and philosopher, influenced by three key authorship: Hannah Arent (action), Paul Ricoeur (triple mimesis) and Emmanuel Levinas (fertility). The analysis examines the collection of publications that appeared between 1991 and 2010. From the crossroads of tradition and biblical hermeneutical philosophy shows the basis for teaching reading: stresses the importance of facilitating temporary-space where the human becomes an anthropology questioning (quoibilité) puts reading modes (intentional and existential), shows the importance of the link between the protagonists (student, teacher and text) and highlights concomitant movements (caress, library-pharmacology and ethics).
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ACHOR, CODJIA CELINE. "Alimentation cachere et equilibre nutritionnel." Toulouse 3, 1991. http://www.theses.fr/1991TOU31057.

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Touitou, Philippe. "Gynecologie et obstetrique : preceptes bibliques et ethique juive." Aix-Marseille 2, 1994. http://www.theses.fr/1994AIX20141.

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MIMRAN, JEAN. "Freud et la judeite." Aix-Marseille 2, 1990. http://www.theses.fr/1990AIX20162.

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Renard, Delphine. ""Tu choisiras la vie" : les "quatre discours" de Lacan et le judaisme." Paris 7, 2011. http://www.theses.fr/2011PA070047.

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Jacques Lacan, après Freud, s'est intéressé à la question du lien collectif, notamment autour de son séminaire XVII, « L'envers de la psychanalyse », dans lequel il a développé sa théorie des « quatre discours ». Il voit dans ce qu'il nomme le « monothéisme juif » l'une des premières manifestations historiques de son « discours du maître ». Cette thèse tente de mettre les « discours » de Lacan à l'épreuve de la tradition d'Israël. Il ressort de cette étude qu'un mécanisme interne semble faire régulièrement basculer cette tradition d'un discours dans l'autre, ce qui assure sa pérennité et son renouvellement constant
Jacques Lacan, After Freud, has been interested into the question of social links, mostly around his seminary 17, "the other side of psychoanalysis", in which he developed his theory of "the four discourses". He sees in what he calls "the Jewish monotheism" one of the first historical appearances of his "master discourse". This study tries to confront Lacan's "discourses" to Israel's tradition. It appears that an inner mechanism seems to regularly switch one "discourse" into the other, providing his sustainability and constant renewal
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WORTMAN, JEAN-JOSEPH. "Circoncision neo-natale et brit mila." Nice, 1988. http://www.theses.fr/1988NICE6517.

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MELLOUL, SARAH. "Le respect du corps humain dans la tradition hebraique." Aix-Marseille 2, 1988. http://www.theses.fr/1988AIX20371.

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Gendra, Jordi 1970. "Rostres en rostres. Estudi i traducció del "Comentari al Sefer Yesirah" (Llibre de la creació) de rabí Isaac el Pietós, altrament anomenat, el Cec. Una visió teològica, cosmològica i antropològica del seu autor." Doctoral thesis, Universitat de Girona, 2012. http://hdl.handle.net/10803/83595.

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This dissertation contains a Hebrew edition and annotated Catalan translation of Isaac the Blind's (1165-1235) Commentary on the Book of Creation. The introduction introduces the historical context in which the author lived as well as some biographical data and the intellectual influence from Jewish Andalusian culture in the text. It further analyzes the relationship of the author's philosophy with other schools of thought, as the ones in Troyes and Paris, as well as his neoplatonic influences. It proceeds to a detailed analysis of the author's views on epistemology, cosmology and anthropology which, while act as breaking points with previous mystical views, at the same time they set the platform for the development of medieval kabbalah.
Aquesta tesi presenta el text en hebreu, i una traducció anotada al català del comentari escrit per Isaac el cec (1165-1235). L'estudi previ que acompanya la traducció introdueix el context històric en què va viure l'autor així com la seva biografia i les relacions que l'autor va tenir amb els corrents intel•lectuals provinents de l'Al-Andalus. Analitzem els referents culturals del mon cristià en l’obra, especialment les escoles de Troyes i París, així com la influència del neoplatonisme. La tesi estudia amb detall els aspectes epistemològic, cosmològic i antropològic del pensament de rabí Isaac, novedós perqué trenca amb concepcions precedents pel que fa a la divinitat, el cosmos, l’ésser humá i la seva relació amb la natura, establint així les bases pel desenvolupament del que serà la cabalà medieval.
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Goldmann, Danièle. "L'éthique médicale vue à travers quelques serments, prières et textes médicaux de médecins juifs depuis l'époque d'Hippocrate jusqu'à nos jours." Université Louis Pasteur (Strasbourg) (1971-2008), 1990. http://www.theses.fr/1990STR1M171.

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Books on the topic "Judaisme"

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Sternschein, Verónica. Judaisme. Barcelona: Claret, 2003.

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Szlakmann, Charles. Le Judaisme pour debutants. Paris: La Decouverte, 1987.

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M. Josep Estanyol i Fuentes. Judaisme a Catalunya, avui. Barcelona: Pòrtic, 2002.

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Maria Josep Fuentes i Estañol. Glossari de terminologia del judaisme. Barcelona: PPU, 1996.

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M. Josep Estanyol i Fuentes. Glossari de terminologia del judaisme. Barcelona: PPU, 1996.

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Association Arts et Traditions Populaires des Juifs de Tunisie. Les journees du Judaisme Tunisien: Programme. Paris: Association Arts et Traditions Populaires des Juifs de Tunisie, 1990.

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Zakhor, Centre d'Estudis. La tradició funerària en el judaisme. Palma: L. Muntaner, 2010.

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Manns, Frédéric. Le Judaisme: Milieu et mémoire du Nouveau Testament. Jerusalem: Franciscan Printing Press, 1992.

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Schrenzel, Léon. Histoire du Judaisme au Pays Viennois en Dauphiné. [France: Impressions Dumas, 1988.

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Chemouni, Jacquy. Freud, la psychanalyse et le judaisme: Un messianisme sécularisé. Paris: Editions universitaires, 1991.

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Book chapters on the topic "Judaisme"

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Mackler, Aaron L. "Judaism." In Handbook of Global Bioethics, 391–402. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-94-007-2512-6_92.

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Elman, Yaakov, and Shai Secunda. "Judaism." In The Wiley Blackwell Companion to Zoroastrianism, 423–35. Chichester, UK: John Wiley & Sons, Ltd, 2015. http://dx.doi.org/10.1002/9781118785539.ch26.

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Poreh, Amir, and Jennifer Levin. "Judaism." In Encyclopedia of Immigrant Health, 973–75. New York, NY: Springer New York, 2012. http://dx.doi.org/10.1007/978-1-4419-5659-0_437.

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Nigosian, S. A. "Judaism." In World Faiths, 323–68. London: Palgrave Macmillan UK, 1994. http://dx.doi.org/10.1007/978-1-349-13502-8_12.

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Kessler, Edward. "Judaism." In The Blackwell Companion to the Bible and Culture, 119–34. Oxford, UK: Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470997000.ch9.

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Werczberger, Rachel, and Shlomo Guzmen-Carmeli. "Judaism." In Rituals and Practices in World Religions, 113–25. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-27953-0_9.

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Weintraub, David A. "Judaism." In Religions and Extraterrestrial Life, 75–82. Cham: Springer International Publishing, 2014. http://dx.doi.org/10.1007/978-3-319-05056-0_6.

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Birenbaum, Maija. "Judaism." In The Routledge Companion to Global Chaucer, 308–15. New York: Routledge, 2024. http://dx.doi.org/10.4324/9781003240525-31.

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Rood, Judith Mendelsohn. "Judaism." In The Palgrave Encyclopedia of Romantic-Era Women's Writing, 1–9. Cham: Springer Nature Switzerland, 2024. https://doi.org/10.1007/978-3-030-11945-4_55-3.

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Manson, Joseph H. "Judaism." In Encyclopedia of Religious Psychology and Behavior, 1–13. Cham: Springer Nature Switzerland, 2024. http://dx.doi.org/10.1007/978-3-031-38971-9_328-1.

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Conference papers on the topic "Judaisme"

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Kondrla, Peter. "APOPHATIC THEOLOGY IN ISLAM, JUDAISM AND CHRISTIANITY." In 2nd International Multidisciplinary Scientific Conference on Social Sciences and Arts SGEM2015. Stef92 Technology, 2015. http://dx.doi.org/10.5593/sgemsocial2015/b31/s11.067.

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Abbas ALI, Baydaa. "Jewish self-hatred in the play "A Jewish Soul" by the Israeli writer Yehoshua Sobol." In VI. International Congress of Humanities and Educational Research. Rimar Academy, 2023. http://dx.doi.org/10.47832/ijhercongress6-9.

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This study deals with the topic of Jewish self-hatred in the play "Jewish Soul: Otto Wenninger's Last Night" by Joshua Sobol. The play belongs to the type of autobiographical plays, by presenting the ideas of the Austrian-Jewish philosopher Otto Wenninger during the last night of his life before his suicide, which are ideas related to the relationship between feminism and Judaism on the one hand and masculinity and the Aryan race on the other hand, as well as his ideas about the negative impact of Judaism on the Zionist movement that He feared that Judaism would eliminate it and drown it like a stone in a quagmire, and he is the one who views it - that is, Zionism - as the last remnants of the nobility in Judaism
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Mukthipudi, Jaya Kumar Jacob, and Yehoshua Yacobi. "Indian Communities Embracing Judaism in the state of Andhra Pradesh." In Religion & Society: Agreements & Controversies. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2016. http://dx.doi.org/10.18638/dialogo.2016.3.1.10.

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Jasim MOHAMMED, Ahmed, and Hussein Ismael KADHIM. "THE IMPACT OF THE JEWISH FAITH IN MODERN HEBREW POETRY "SHABBAT FOR EXAMPLE." In I V . I N T E R N A T I O N A L C O N G R E S S O F L A N G U A G E A N D L I T E R A T U R E. Rimar Academy, 2022. http://dx.doi.org/10.47832/lan.con4-14.

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This study is an attempt to shed light on a central and important issue in the lives of any nation or society or group of people, and it is the issue of "faith". One of the most important foundations in the Jewish faith is the "Sabbath" or day of rest for the Jews, which they respect and sanctify from all the other six days of the week. This study discusses the different representations of Saturday in Hebrew poetry. This study examined different representations of the theme of Saturday in Hebrew poetry with special emphasis on the significance of these representations shaped their worldview of the Jews on the topic flowing. Saturday is a day of rest and weekly holy people of Israel, the first deadline dates prescribed in the Torah. When there was a regular basis every seven days, on the seventh day a week. Saturday is the start of Friday's end, a little before sunset - the time called "Saturday Night", and tip the next day, with nightfall - long known as "Saturday". Jewish Saturday is considered the most sacred date. Saturday observance is one of the central commandments in Judaism; According to Judaism, this is the first commandment given to man, on the day he removed and weighed against all the commandments of the Torah. Judaism Saturday symbolizes the creation of the world by God and the holiness constant since the world was created by God. Reasons for the mitzvot and customs specific biblical command to sit origin consecrate this day and strike him from work, God's act of creation after the completion of the six days of creation. Saturday is used only for rest and refraining from doing work, and has been caught during today's Bible Holiness, pleasure, study Torah and elation. Observance of the Saturday, according to Judaism, is a practical admission creation of the world, reinforces the belief and non-observance leads to weakening of the Jewish faith, as well as keeping the Saturday brings a person to the Creator and secrete more physical nuns. Israel was set Saturday to officially rest. Sanctity of "on Saturday" is based - according to tradition - the thinking that thought that the God who created the heavens and the earth in six days, and Ahri-cc, he rested on the seventh day his work which he worked it, and he ordered them to stop all this day according craft books mentioned several books of the Bible. At the beginning of this study will be discussed at the origin of the word "Sabbath" (Saturday) in the Hebrew language, and the meaning of the word "Sabbath" in the Bible, Then, will be discussed on the types Saturday among the Jews, except they have a regular Sabbath day three ten types of Saturdays, expressing the various events and occasions and have various rituals and special customs. Too, will be discussed on the customs and rituals that the Jews do them during the entry to his departure on Saturday. Even so, it is during this study for some changes in different terms to Saturday, which the Jews call them the Sabbath. These names were used most by the Hebrew writers in modern times in their songs and stories that written in honor of this day, and Hebrew poets wrote poetry on Saturday: Bialik wrote the song "Saturday queen", poet Amir Gilboa wrote the song "Cch Cmo Sani the up" and others. By analysis of these literary works can be seen that the authors of these works depict through which all customs and ceremonies on Saturday in detail from beginning to end, especially the poet Bialik's poem "Saturday queen". And the end of the study conclusions and sources will come
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Svobodová, Slavomíra. "Ženská homosexualita v rôznych náboženských tradíciách." In DOKOR 2024. Medzinárodná interdisciplinárna doktorandská konferencia, 66–73. VERBUM – vydavateľstvo Katolíckej univerzity v Ružomberku, 2024. http://dx.doi.org/10.54937/2024.9788056111024.66-73.

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In my paper, I focus on the history of female homosexuality in different religious traditions. I divided the paper in such a way that it corresponds to the historical context. The first part is devoted to non-Christian polytheistic religious traditions, from primitive ones, through religions in Asia, to religions in the area of the ancient Orient. A separate sub-chapter is devoted to Ancient Greece and Rome, since much information about female homosexuality is from this period. The second part deals with female homosexuality in revealed religions, that is, in Islam and Judaism as well as in Christianity. Since only Paul speaks of the works among women, the discussion focuses on comparing his texts and other texts of the New Testament with the knowledge gained from the available analyzed documents across different religious traditions.
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Shavulev, Georgi. "The place of Philo of Alexandria in the history of philosophy." In 7th International e-Conference on Studies in Humanities and Social Sciences. Center for Open Access in Science, Belgrade, 2021. http://dx.doi.org/10.32591/coas.e-conf.07.21205s.

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Philo of Alexandria (ca. 20 B.C.E. -50 C.E.), or Philo Judaeus as he is also called, was a Jewish scholar, philosopher, politician, and author who lived in Alexandria and who has had a tremendous influence through his works (mostly on the Christian exegesis and theology). Today hardly any scholar of Second Temple Judaism, early Christianity, or Hellenistic philosophy sees any great imperative in arguing for his relevance. After the research (contribution) of V. Nikiprowetzky in the field of philonic studies, it seems that the prevailing view is that Philo should be regarded above all as an “exegete “. Such an opinion in one way or another seems to neglect to some extent Philo's place in the History of philosophy. This article defends the position that Philo should be considered primarily as a “hermeneut”. Emphasizing that the concept of hermeneutics has a broader meaning (especially in the context of antiquity) than the narrower and more specialized concept of exegesis.
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Kyle, Jennifer. "Spirituality as a Predictor of Reduced Suicide Risk in a Religiously and Ethnically Diverse Youth Sample." In International Association of Cross Cultural Psychology Congress. International Association for Cross-Cultural Psychology, 2014. http://dx.doi.org/10.4087/rrgn8796.

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Cross-cultural suicide research on spiritual faith as a protective factor in youth is limited. The aim of this study is to examine spiritual faith as a predictor of passive suicidal ideation in a racially and religiously diverse sample of college-aged youth. Participants (N = 243) completed self-report instruments to assess suicidality, social support, reasons for living as well as existential and religious well-being. Over 50% of the sample reported identifying with a racial group including Asian, Hispanic and Black. Approximately 81% of participants reported they had spiritual beliefs (N = 196) representing a variety of religions, including Catholicism, Judaism and Islam. Analyses of variance were used to assess any mean group differences for race, gender and having a religious affiliation using each of the predictor variables. Although racial group differences were not found significant, the analysis yielded significant results for gender, where females reported more reasons for living than males. And for those with religious affiliation, participants reported higher levels of social support, religious well-being and reasons for living. In the final regression model, over and above the influence of gender and religious affiliation, positive faith-based beliefs along with social support was associated to lower levels of passive ideation. Implications of findings and future research are also discussed.
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Petrović, Dragana. "ANTINOMIJA U RAZUMEVANjU SVETOSTI ŽIVOTA I DOSTOJANSTVENE SMRTI." In MEĐUNARODNI naučni skup Državno-crkveno pravo. University of Kragujevac, Faculty of law, 2023. http://dx.doi.org/10.46793/dcp23.109p.

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As the title itself shows, the subject of this paper is not the question of euthanasia in all possible aspects and as a whole. It is only about some segments of that problem. It seems to us, however, the more significant one, because they basically touch the very essence of the question - man's relationship to himself, to his life in all its forms and phases of existence - from birth to death. Equivalent to that, it is insisted that this, very complicated problem with its specific content, i.e. sensitive nature, evokes and provokes lively debates about the bioethical and legal permissibility of "death with dignity". This is, therefore, the plane in the consideration of "mercy killing" where we are faced with numerous contradictions and disputes, inconsistencies and vagueness, imprecise and confused comments... Passing it through the historical prism, the author points out that only "footnotes" were presented in the large to the text of various theoretical positions on the indicated issue (if we want to see it in all its indicated lines). In this context, the Christian religion, more precisely, all types of Christianity (Catholics, Protestants, Orthodox), declare against any form of euthanasia. And all major world religions, from Islam, through Hinduism, Judaism, Buddhism and others. oppose this practice of ending life. Our initial position is that, as things stand today, there will be a significant shift in this regard. Even if we are able to reach a solution in this work, to come to the right knowledge, such an effort, once we have already agreed to it, will hopefully open some new perspectives, perhaps illuminate the problem from a different perspective, and offer new possibilities solving the mentioned, very complex and difficult dilemmas that arise in connection with the termination of life out of mercy and compassion.
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9

Kayaoglu, Turan. "PREACHERS OF DIALOGUE: INTERNATIONAL RELATIONS AND INTERFAITH THEOLOGY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bjxv1018.

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While the appeal of ‘civilisational dialogue’ is on the rise, its sources, functions, and con- sequences arouse controversy within and between faith communities. Some religious lead- ers have attempted to clarify the religious foundations for such dialogue. Among them are Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, Edward Idris, Cardinal Cassidy of the Catholic Church, and Fethullah Gülen. The paper compares the approach of these three religious leaders from the Abrahamic tra- dition as presented in their scholarly works – Sacks’ The Dignity of Difference, Cardinal Cassidy’s Ecumenism and Interreligious Dialogue, and Gülen’s Advocate of Dialogue. The discussion attempts to answer the following questions: Can monotheistic traditions accom- modate the dignity of followers of other monotheistic and polytheistic religions as well as non-theistic religions and philosophies? Is a belief in the unity of God compatible with an acceptance of the religious dignity of others? The paper also explores their arguments for why civilisational and interfaith dialogue is necessary, the parameters of such dialogue and its anticipated consequences: how and how far can dialogue bridge the claims of unity of God and diversity of faiths? Islam’s emphasis on diversity and the Quran’s accommodation of ear- lier religious traditions put Islam and Fethullah Gülen in the best position to offer a religious justification for valuing and cherishing the dignity of followers of other religions. The plea for a dialogue of civilizations is on the rise among some policymakers and politi- cians. Many of them believe a dialogue between Islam and the West has become more urgent in the new millennium. For example following the 2005 Cartoon Wars, the United Nations, the Organization of the Islamic Conferences, and the European Union used a joint statement to condemn violent protests and call for respect toward religious traditions. They pled for an exchange of ideas rather than blows: We urge everyone to resist provocation, overreaction and violence, and turn to dialogue. Without dialogue, we cannot hope to appeal to reason, to heal resentment, or to overcome mistrust. Globalization disperses people and ideas throughout the world; it brings families individuals with different beliefs into close contact. Today, more than any period in history, religious di- versity characterizes daily life in many communities. Proponents of interfaith dialogue claim that, in an increasingly global world, interfaith dialogue can facilitate mutual understanding, respect for other religions, and, thus, the peaceful coexistence of people of different faiths. One key factor for the success of the interfaith dialogue is religious leaders’ ability to provide an inclusive interfaith theology in order to reconcile their commitment to their own faith with the reality of religious diversity in their communities. I argue that prominent leaders of the Abrahamic religions (Judaism, Christianity, and Islam) are already offering separate but overlapping theologies to legitimize interfaith dialogue. A balanced analysis of multi-faith interactions is overdue in political science. The discipline characterises religious interactions solely from the perspective of schism and exclusion. The literature asserts that interactions among believers of different faiths will breed conflict, in- cluding terrorism, civil wars, interstate wars, and global wars. According to this conven- tional depiction, interfaith cooperation is especially challenging to Judaism, Christianity, and Islam due to their monotheism; each claims it is “the one true path”. The so-called “monothe- istic exclusion” refers to an all-or-nothing theological view: you are a believer or you are an infidel. Judaism identifies the chosen people, while outsiders are gentiles; Christians believe that no salvation is possible outside of Jesus; Islam seems to call for a perennial jihad against non-Muslims. Each faith would claim ‘religious other’ is a stranger to God. Political “us versus them” thinking evolves from this “believer versus infidel” worldview. This mindset, in turn, initiates the blaming, dehumanizing, and demonization of the believers of other reli- gious traditions. Eventually, it leads to inter-religious violence and conflict. Disputing this grim characterization of religious interactions, scholars of religion offer a tripartite typology of religious attitude towards the ‘religious other.’ They are: exclusivism, inclusivism, and pluralism. Exclusivism suggests a binary opposition of religious claims: one is truth, the other is falsehood. In this dichotomy, salvation requires affirmation of truths of one’s particular religion. Inclusivism integrates other religious traditions with one’s own. In this integration, one’s own religion represents the complete and pure, while other religions represent the incomplete, the corrupted, or both. Pluralism accepts that no religious tradi- tion has a privileged access to religious truth, and all religions are potentially equally valid paths. This paper examines the theology of interfaith dialogue (or interfaith theology) in the Abrahamic religions by means of analyzing the works of three prominent religious lead- ers, a Rabbi, a Pope, and a Muslim scholar. First, Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, offers a framework for the dialogue of civilizations in his book Dignity of Difference: How to Avoid the Clash of Civilizations. Rather than mere tolerance and multiculturalism, he advocates what he calls the dignity of difference—an active engagement to value and cherish cultural and religious differences. Second, Pope John Paul II’s Crossing the Threshold of Hope argues that holiness and truth might exist in other religions because the Holy Spirit works beyond the for- mal boundaries of Church. Third, the Turkish Islamic scholar Fethullah Gülen’s Advocate of Dialogue describes a Muslim approach to interfaith dialogue based on the Muslim belief in prophecy and revelation. I analyze the interfaith theologies of these religious leaders in five sections: First, I explore variations on the definition of ‘interfaith dialogue’ in their works. Second, I examine the structural and strategic reasons for the emergence and development of the interfaith theologies. Third, I respond to four common doubts about the possibility and utility of interfaith di- alogue and theologies. Fourth, I use John Rawls’ overlapping consensus approach to develop a framework with which to analyze religious leaders’ support for interfaith dialogue. Fifth, I discuss the religious rationales of each religious leader as it relates to interfaith dialogue.
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10

Topić, Franjo. "Važnost mira i pomirenja za čovjeka i društvo, posebno u Bosni i Hercegovini." In Državnost Bosne i Hercegovine u XX i XXI stooljeću: historijski izazovi i dostignuća u razvoju državnosti Bosne i Hercegovine, 465–78. Academy of Sciences and Arts of Bosnia and Herzegovina, 2024. http://dx.doi.org/10.5644/pi2024.213.25.

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U članku se raspravlja o važnosti mira i pomirenja za pojedince i društvo, s posebnim naglaskom na Bosnu i Hercegovinu. Tekst analizira vjerski pojam mira kroz prizmu judaizma, kršćanstva i islama, naglašavajući da sve tri religije promiču mir kao temeljnu vrijednost u svojoj nauci i praksi. Starozavjetni i novozavjetni pojam mira. Autor objašnjava starozavjetni hebrejski pojam šalôm, koji podrazumijeva zamah ili rukovanje, simbolizirajući sporazum i zajedništvo. Novozavjetni pojam mira vezan je uz osobu Isusa Krista, koji pozdravlja svoje učenike riječima “Mir vama”, promovirajući mir i ljubav čak i prema neprijateljima. Sveti Pavao u svojim poslanicama Krista naziva “mirom našim”, naglašavajući pomirenje ljudi s Bogom i međusobno. Kur’anski pojam mira. Kur’an također zabranjuje prisilu u vjeri i promiče nenasilje, ističući da islam traži od muslimana preuzimanje odgovornosti za sebe i druge na miran način. Neki autori naglašavaju važnost nenasilne komunikacije i transformacije sukoba na miran način, tvrdeći da islam i nenasilje dijele mnoge zajedničke vrijednosti. Svjetski Dan mira. Članak se osvrće na povijest svjetskih ratova i mirovnih inicijativa, uključujući ulogu Organizacije Ujedinjenih naroda i Povelje o ljudskim pravima. Svjetski dan mira, proglašen rezolucijom UN-a 1981. godine, obilježava se 21. rujna kao podsjetnik na potrebu obustave ratnih djelovanja i promicanja mira. Papinske poruke mira. Posebna pažnja posvećena je papinskim porukama mira. Papa Ivan XXIII. objavio je encikliku “Pacem in terris” 1963. godine, dok je papa Pavao VI. utemeljio Svjetski dan mira 1968. godine. Pape su kontinuirano pozivali na molitvu i rad za mir, naglašavajući jednakost svih ljudi i naroda u dostojanstvu. Mir u Bosni i Hercegovini. Mir je ključan za stabilnost, sigurnost i napredak Bosne i Hercegovine, posebno nakon rata 1991. – 1995. godine i potpisivanja Daytonskog mirovnog sporazuma. Autor ističe važnost izgradnje povjerenja i pomirenja među različitim etničkim, vjerskim i političkim grupama, kao i regionalne stabilnosti. Mir omogućuje zaštitu osnovnih ljudskih prava i sloboda te smanjuje iseljavanje stanovništva. Mirotvorne akcije u BiH. U Bosni i Hercegovini djeluju mnoge mirovne inicijative, uključujući Međureligijsko vijeće, Franjevački institut za kulturu mira, nadbiskupijski Centar za mlade, Paneuropsku uniju BiH i Zakladu Ljudsko bratstvo. Te inicijative kontinuirano promiču dijalog, toleranciju i nenasilje, podsjećajući na važnost mirovnih poruka i akcija. Članak zaključuje da mir nije samo odsustvo rata, već aktivni proces izgradnje pravednog i skladnog društva. Rad na miru i pomirenju predstavlja temeljnu dužnost svih ljudi, bez obzira na vjeru, i ključan je za stvaranje bolje budućnosti za sve građane.
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