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Journal articles on the topic 'Religion, Jewish Studies, Theology'

Author: Grafiati

Published: 4 June 2021

Last updated: 12 February 2022

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1

Keim, Katharina E., and Wally V. Cirafesi. "Two Jewish studies related postdoctoral projects in Scandinavia." Nordisk Judaistik/Scandinavian Jewish Studies 29, no. 2 (November 3, 2018): 43–45. http://dx.doi.org/10.30752/nj.75439.

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Wally V. Cirafesi of University of Oslo and Katharina E. Keim of Lund University briefly present their postdoctoral projects within the area of Jewish Studies. Cirafesi has just completed his dissertation on the Gospel of John within its first-century Jewish environment, entitled ‘John within Judaism: Religion, Ethnicity, and the Shaping of Jesus-oriented Jewishness in the Fourth Gospel’, and has received a postdoctoral fellowship at the Norwegian School of Theology, Religion, and Society (Menighetsfakulteten). Keim completed her dissertation on a work of Jewish bible interpretation at the University of Manchester in 2014, published since as Pirqei deRabbi Eliezer: Structure, Coherence, Intertextuality (Brill, 2016). She has recently begun a postdoctoral fellowship in Jewish studies at Lund University. Both projects are interdisciplinary and concern interaction between Jews and Christians in Antiquity, and in Keim’s case also interaction with Islam.

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Lazar, Aryeh. "The Challenges of Research in the Psychology of Religion among Jewish (Israeli) Samples." Journal of Empirical Theology 33, no. 1 (June 19, 2020): 39–64. http://dx.doi.org/10.1163/15709256-12341409.

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Abstract Measures and conceptualizations in the psychology of religion have been developed on predominantly Christian samples and their transportation to the study of other religions can be problematic. A review of empirical research on Israeli Jewish samples in different research areas—measuring religiousness, religious motivation, mystical experience, prayer, religious support, religious fundamentalism, and religiousness & sexuality—is presented and the significance of differences in orthodoxy / orthopraxy orientation, religious theology and belief, religious practice, and sociological aspects of religious life for empirical research in the psychology of religion is demonstrated. Methodological recommendations in each instance are provided. Many of the insights and recommendations presented here are applicable to the study of additional non-Christian religions.

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3

Meir, Ephraim. "Gandhi’s View on Judaism and Zionism in Light of an Interreligious Theology." Religions 12, no. 7 (June 30, 2021): 489. http://dx.doi.org/10.3390/rel12070489.

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This article describes Gandhi’s view on Judaism and Zionism and places it in the framework of an interreligious theology. In such a theology, the notion of “trans-difference” appreciates the differences between cultures and religions with the aim of building bridges between them. It is argued that Gandhi’s understanding of Judaism was limited, mainly because he looked at Judaism through Christian lenses. He reduced Judaism to a religion without considering its peoplehood dimension. This reduction, together with his political endeavors in favor of the Hindu–Muslim unity and with his advice of satyagraha to the Jews in the 1930s determined his view on Zionism. Notwithstanding Gandhi’s problematic views on Judaism and Zionism, his satyagraha opens a wide-open window to possibilities and challenges in the Near East. In the spirit of an interreligious theology, bridges are built between Gandhi’s satyagraha and Jewish transformational dialogical thinking.

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Stern, Eliyahu. "Catholic Judaism: The Political Theology of the Nineteenth-Century Russian Jewish Enlightenment." Harvard Theological Review 109, no. 4 (October 2016): 483–511. http://dx.doi.org/10.1017/s0017816016000249.

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“It is true,” conceded the Russian Minister of Education on 17 March 1841, those “fanatics” who held fast to the Talmud “were not mistaken” in ascribing a missionary impulse to his project of enlightening Russia's Jewish population. The Jews’ anxieties were understandable, Count Sergei Uvarov admitted, “for is not the religion of Christ the purest symbol of grazhdanstvennost’ [civil society]?” Since conquering Polish-Lithuanian lands in 1795, the Russian government had been unable to establish a consistent policy for integrating its Jewish population into the social and political fabric of the Empire. Most notably, it restricted Jews to living in what was called the Pale of Settlement, a geographic region that includes lands in present day Russia, Ukraine, Poland, Moldova, Belarus, and Lithuania. The Jews of the Empire were highly observant, spoke their own languages, and occupied specific economic roles. Buoyed by the reformist initiatives that had begun to take hold in Jewish populations based in western European countries, Uvarov hoped to begin a similar process among Russia's Jews.

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Langer, Ruth. "Jewish Understandings of the Religious Other." Theological Studies 64, no. 2 (May 2003): 255–77. http://dx.doi.org/10.1177/004056390306400202.

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[That Judaism is specifically the religion of one people, Israel, shapes its entire discourse about the religious other. Halakhah (Jewish law) defines permitted interactions between Jews and non-Jews, thus setting the parameters for the traditional Jewish theology of the “other.” Applying biblical concerns, Jews are absolutely prohibited from any activity that might generate idolatrous behavior by any human. Rabbinic halakhah expands this discussion to permitted positive interactions with those who obey God's laws for all human civilization, the seven Noahide laws which include a prohibition of idolatry. For non-Jews, fulfillment of these laws is the prerequisite for salvation. The author offers a preliminary analysis of these traditional categories of discourse about identity and their theological implications. She also suggests ways that this may be modified in light of new directions in Jewish-Christian relations.]

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Novak, David. "JEWISH THEOLOGY." Modern Judaism 10, no. 3 (1990): 311–23. http://dx.doi.org/10.1093/mj/10.3.311.

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7

Kalimi, Isaac. "History of Israelite religion or old testament theology? Jewish interest in biblical theology." Scandinavian Journal of the Old Testament 11, no. 1 (January 1997): 100–123. http://dx.doi.org/10.1080/09018329708585108.

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8

Johnson, Sylvester A. "The Rise of Black Ethnics: The Ethnic Turn in African American Religions, 1916–1945." Religion and American Culture: A Journal of Interpretation 20, no. 2 (2010): 125–63. http://dx.doi.org/10.1525/rac.2010.20.2.125.

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AbstractDuring the world war years of the early twentieth century, new African American religious movements emerged that emphasized black heritage identities. Among these were Rabbi Wentworth Arthur Matthew's Congregation of Commandment Keepers (Jewish) and “Noble” Drew Ali's Moorish Science Temple of America (Islamic). Unlike African American religions of the previous century, these religious communities distinctly captured the ethos of ethnicity (cultural heritage) that pervaded American social consciousness at the time. Their central message of salvation asserted that blacks were an ethnic people distinguished not by superficial phenotype but by membership in a heritage that reached far beyond the bounds of American history and geography. The academic study of these religions has largely moved from dismissal and cynicism to serious engagement with African American Jews and Muslims as veritable forms of religion. Despite this progress among scholars, some recent studies continue todenythat Matthew’s and Ali's communities were authentically Jewish and Islamic (respectively). When scholars dispense with theological or racial biases that bifurcate religions into ‘true’ and ‘false’ forms, the study of these black ethnic religions might best yield important insights for understanding the linkage among ethnicity, the nation-state, and religion. The religious reasoning of Matthew and Ali produced resourceful, complicated challenges to dominant colonial and racist paradigms for understanding agency and history. Their theology is appropriately discerned not as illusion, hybridity, or confusion but as thoughtful anticolonial expressions of Judaism and Islam that sought inclusion and honor through black ethnicity. At a time when African Americans were viewed as cultureless and without any legacy of inheritance except the deformities of slavery, the rise of black ethnics introduced religious traditions that demonstrated blacks were indeed a people with heritage.

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Houtepen, Anton. "Holocaust and theology." Exchange 33, no. 3 (2004): 207–22. http://dx.doi.org/10.1163/157254304774249880.

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AbstractHolocaust Theology, first developed by Jewish scholars, has had a definite impact on the Christian attitude with regard to Judaism. It made Christianity aware of its Anti-Judaist thinking and acting in the past, one of the root causes of Anti-Semitism and one of the factors that led to the Holocaust in Nazi-Germany during World War II. Similar forms of industrial killing and genocide did happen, however, elsewhere in the world as well. Most important of all was the ' metamorphosis ' of the Christian concept of God: no longer did God's almighty power and benevolent will for his chosen people dominate the theological discourse, but God's compassion for those who suffer and and the Gospel of Peace and human rights. Mission to the Jews was gradually replaced by Christian-Jewish dialogue. Both in mission studies, ecumenism and intercultural theology, theologians seem to have received the fundamental truth of the early patristic saying: There is no violence in God. This makes a new alliance of theology with the humanities possible on the level of academia and enables a critical stand of theology against the political power play causing the actual clash of civilisations.

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Brueggemann, Walter. "Sacred Attunement: A Jewish Theology." Horizons in Biblical Theology 31, no. 2 (2009): 211–15. http://dx.doi.org/10.1163/019590809x12553238843465.

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11

Kollontai, Pauline. "Special Issue—Jewish Public Theology." International Journal of Public Theology 7, no. 2 (2013): 127–34. http://dx.doi.org/10.1163/15697320-12341277.

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Boer, Roland. "Nurturing the Indwelling Protest: Max Horkheimer and the Dialectic of Religious Resistance and Betrayal." Religion & Theology 18, no. 3-4 (2011): 380–97. http://dx.doi.org/10.1163/157430111x614727.

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AbstractThis article critiques and assesses Max Horkheimer’s lifelong interest in matters of religion and theology. He rehearses a theme throughout his work that strengthens in his later years: an authentic Christianity or Judaism owes its allegiance to and longing for a “totally other” and not any temporal power such as the state. Indeed, in the name of this other – understood in either ontological or temporal terms – Christians would do well to remember the trenchant criticisms of vested power and wealth and Jews would do equally well to remember the basic impulse of not being conformed to this world. In short, such a religious standpoint is one of persistent and incorruptible resistance to the world in every fibre of one’s being. The problem is that religions like Judaism and Christianity have betrayed that resistance in the name of the totally other and made deals with the world – with the state, with wealth, with influence and with the economic systems of the day. This betrayal shows up, for example, in the way Christianity has often become an established religion, in the establishment of a Jewish state and in liberal theology. I am not taken with this grand opposition, which trades on the distinction between authentic and inauthentic, the latter functioning as a betrayal of the former. Far more interesting are the moments when Horkheimer sets his dialectical skills to work on this opposition. When this happens, we find him arguing that the “betrayal” was often a necessary process for the survival of the religion in question, for any religion that followed the precepts of Jesus as recorded in the Gospels would soon have been ground into the dust.

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Chung, Paul S. "Karl Barth regarding Election and Israel: For Jewish-Christian Mutuality in Interreligious Context." Journal of Reformed Theology 4, no. 1 (2010): 23–41. http://dx.doi.org/10.1163/156973110x495612.

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AbstractCan Barth’s theology contribute to the development of post-Shoa theology? It is argued in the North American context that Barth remains tied to a Christian tradition of anti-Semitism. Scholars committed to renewal of Jewish-Christian relations learn from the radical legacy of Barth’s theology of Israel while at the same time critically distancing themselves from his limitations. This paper attempts to analyze Barth’s theology of election and Israel for the sake of Jewish-Christian mutuality and its implications for interreligious peace.

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14

WEINBERGER, THEODORE. "FRUCTIFYING SOLOMON SCHECHTER'S TRADITIONAL JEWISH THEOLOGY." Modern Theology 10, no. 3 (July 1994): 271–79. http://dx.doi.org/10.1111/j.1468-0025.1994.tb00041.x.

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15

Brettler, Marc Zvi. "Biblical History and Jewish Biblical Theology." Journal of Religion 77, no. 4 (October 1997): 563–83. http://dx.doi.org/10.1086/490066.

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16

Sweeney, Marvin A. "Jewish Biblical Theology: An Ongoing Dialogue." Interpretation: A Journal of Bible and Theology 70, no. 3 (June 6, 2016): 314–25. http://dx.doi.org/10.1177/0020964316640508.

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Feld, Edward. "Developing a Jewish Theology regarding Torture." Theology Today 63, no. 3 (October 2006): 324–29. http://dx.doi.org/10.1177/004057360606300304.

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18

Guerra, Anthony J. "Romans 4 as Apologetic Theology." Harvard Theological Review 81, no. 3 (July 1988): 251–70. http://dx.doi.org/10.1017/s0017816000010099.

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In recent years, scholars have maintained that sections of the genuine Pauline epistles (especially 1 and 2 Corinthians) and even entire epistles are selfapologies in which Paul defends his apostleship. In the ancient sources, the term “apology” is not restricted to self-defense; the most characteristic Jewish Hellenistic apologies were propaganda on behalf of the law rather than an author's defense against personal accusations. Some fifty years ago, Günther Bornkamm proposed that Paul adapted and modified Jewish Hellenistic apologetic traditions in Rom 1:18 — 3:21. For the most part the thesis of Bornkamm's article and its implications for interpreting Romans have been benignly neglected; even those who accept it only emphasize its pertinence specifically for Romans 1–3. Ernst Käsemann, for instance, believes that with Romans 4, Paul fully embraces “rabbinic methods” and other more traditional Jewish modes of argumentation. This article challenges Käsemann's claim and affirms that Romans 4 is best understood as apologetic theology.

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19

Kohler, George Yaakov. "The Birth of Modern Jewish Theology: Reactions to Bruno Bauer’s Secular Supersessionism." Journal for the History of Modern Theology / Zeitschrift für Neuere Theologiegeschichte 28, no. 1 (May 1, 2021): 1–20. http://dx.doi.org/10.1515/znth-2021-0001.

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Abstract Jüdische Gelehrte reagierten auf Bruno Bauers antisemitisches Pamphlet Die Judenfrage (1842) auf ganz verschiedene Weise. Gemeinsam war allen Antworten jedoch die Annahme, dass die Mission des Judentums an Kultur und Humanität noch nicht erfüllt ist und auch nicht vom Christentum allein erfüllt werden kann. Nur der mosaische Monotheismus war dazu bestimmt, „den zivilisierten Nationen eine moralische Grundlage zu geben“, wie Gotthold Salomon, einer der in diesem Aufsatz behandelten Denker, gegen Bauer schrieb. Andere Disputanten, wie Hermann Jellinek, behaupteten sogar eine absolute theologische Überlegenheit des Judentums gegenüber der halb-paganen christlichen Religion, wieder andere, wie der Luxemburger Oberrabbiner Samuel Hirsch, sahen im Judentum zumindest das bessere, das essentiellere Christentum. Keiner der jüdischen Gegner Bauers jedoch war mit dessen These einverstanden, dass es sich beim Judentum um ein überholtes Religionsmodell handelte, das nur noch künstlich von einigen halsstarrigen Traditionalisten am Leben gehalten wird. Ob die jüdischen Theologen Bauer als moralisch gefährlichen Atheisten oder eher als Hegelianischen Wiederbeleber der alten christlichen Substitutionslehre sahen, die hier besprochene öffentliche Debatte mit Bauer gab ihnen eine willkommene Gelegenheit – möglicherweise sogar zum allerersten Mal – den genauen Ort des Judentums innerhalb der Entwicklung der kulturellen Idee der Religion in der Weltgeschichte zu bestimmen.

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20

Meir, Ephraim. "Reading Jewish Theology and World Religions from the Perspective of a Dialogical Theology from a Jewish Vantage Point." Contemporary Jewry 40, no. 1 (March 2020): 121–36. http://dx.doi.org/10.1007/s12397-020-09322-6.

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21

Dehghani, Sasha. "Der Bahá’í-Glaube als Weltreligion." Zeitschrift für Religions- und Geistesgeschichte 72, no. 3 (June 23, 2020): 260–85. http://dx.doi.org/10.1163/15700739-07203004.

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For a century the Bahá’í Faith has been classified, within the German academy, as a world religion. This article highlights the major historical milestones in this process of recognition. The process was initiated on the eve of the First World War by the two Jewish Germanophone orientalists Goldziher and Vambery. In the inter-war period, the categorization of this faith as a world religion – rather than a sect of Islam, as it had once been viewed – was further propelled by academics outside the field of theology and religious studies, such as the natural scientist Auguste Forel. It was only after the catastrophic experience of World War II, a period when the German Bahá’í community evinced a spirit of resilience in the face of Nazi oppression, that scholars in the field of Christian theology and religious studies, such as Heiler, Mensching and Benz, who represented the school of Religionswissenschaft des Verstehens, began to adopt the classification of the Bahá’ís as new world religion.

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22

Illman, Ruth. "‘Retaining the Tradition – but with an Open Mind’ – Change and Choice in Jewish Musical Practices." Temenos - Nordic Journal of Comparative Religion 53, no. 2 (December 29, 2017): 197–218. http://dx.doi.org/10.33356/temenos.60982.

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This article focuses on religion and change in relation to music. Its starting point is the argument that music plays a central role as a driving force for religious change, as has recently been suggested by several researchers of religion. Music is seen to comprise elements that are central to contemporary religiosity in general: participation, embodiment, experience, emotions, and creativity. This article approaches the discussion from a Jewish point of view, connecting the theoretical perspective to an ethnographic case study conducted among progressive Jews in London with special focus on music, religious practice, and change. The article outlines the ongoing discussion on religion and change by focusing on features of individualism, personal choice, and processes of bricolage, critically assessing them from an inclusive point of view, focusing on individuals as simultaneously both personal and socially as well as culturally embedded agents. The analysis highlights a visible trend among the interviewees of wanting to combine a radically liberal theology with an increasingly traditional practice. In these accounts musical practices play a pivotal yet ambiguous role as instigators and insignia of religious change. As a conclusion, insights into more ‘sonically aware religious studies’ are suggested.

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23

Amini, Majid. "Religious Identity: Reflections on Revelation and Rationality." International Journal of Public Theology 3, no. 4 (2009): 443–59. http://dx.doi.org/10.1163/187251709x12474522834837.

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AbstractThere is a widespread assumption that ethnic origins substantially contribute, if not constitute, the identity of individuals. In particular, among the ethnic elements, it is claimed that religion takes precedence and people could be individuated in terms of their religious affiliations. Indeed, public theology as an attempt to expand on the public consequences of religious doctrines and beliefs is predicated on the legitimacy of the idea of religious identity. However, the purpose of this article is to show that strictly speaking identity cannot be constituted by religion. More precisely, it is argued that a phenomenological characterization of individual identity fails to do justice to the philosophical requirements of identity. The argument is obviously philosophical by nature and is developed through an analysis of the concept of revelation. The phenomenon of revelation plays a pivotal role in the Jewish, Christian and Islamic traditions, yet by its very nature owes its authenticity to something prior to itself; namely, reason. This entails the priority of reason over revelation and as such undermines claims that purport to define identity in terms of revelation/religion. This detachment of identity from religion would clearly have far reaching socio-political implications for issues such as religious diversity, pluralism and multiculturalism in particular and public theology in general.

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Oppenheim, Michael D. "Essays in Jewish Theology. Samuel S. Cohon." Journal of Religion 68, no. 4 (October 1988): 612–13. http://dx.doi.org/10.1086/487958.

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Cohn-Sherbok, Dan. "The Challenge of the Holocaust." International Journal of Public Theology 7, no. 2 (2013): 197–209. http://dx.doi.org/10.1163/15697320-12341281.

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Abstract Throughout their history, the Jewish people have endured persecution, massacre and murder. They have been driven from their ancient homeland, buffeted from country to country and plagued by persecutions and pogroms. Jews have been despised and led as lambs to the slaughter. In modern times the Holocaust continued this saga of Jewish suffering, destroying six million innocent victims in the most terrible circumstances. This tragedy has posed the most searing questions for contemporary Jewry: where was God at Auschwitz, and where was humankind? This article seeks to respond to these two deeply troubling questions in the light of contemporary Jewish Holocaust theology.

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Vroom, Hendrik M. "Does Theology Presuppose Faith?" Scottish Journal of Theology 45, no. 2 (May 1992): 145–64. http://dx.doi.org/10.1017/s003693060003862x.

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One reason why the legitimacy of theology as an academic discipline is disputed, is the claim that theology presupposes faith. Such a presupposition, it is said, constitutes a danger for the academic nature of theology and, indirectly, its place in the university; in an academic discipline a scholar cannot proceed from a specific consideration which can not be discussed and which one can not give up without placing oneself outside that discipline, i.e., Christian theology. Therefore, while Christian theology is a valid intellectual pursuit for Christians who reflect on the content of their faith, it does not fall within the contours of an academic discipline which is universally accessible. Such is the rationale, and it involves not only Christian but Jewish and Islamic theology as well and in general all reflection on religion and philosophy of life which is undertaken in particular circles and which proceeds from unverifiable assumptions which lack universal endorsement. In this article we are concerned with the objection that theology is not properly academic (‘wissenschaftlich’) because of its unverifiable presupposition that God exists and its being connected to a particular religious community. Theology presupposes faith, it is said, and the point of dispute is whether any academic discipline may have such a presupposition. Three different things may be implied by this objection.

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Tsevat, Matitiahu. "Theology of the Old Testament- a Jewish View." Horizons in Biblical Theology 8, no. 2 (1986): 33–50. http://dx.doi.org/10.1163/187122086x00078.

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AbstractThe formulation of the subject of this lecture may invite criticism. Instead of taking advantage of the exceptional opportunity of this session to expound upon the Jewish view or the view of Judaism, I am going to unpack my own wares. Such a reduction of the subject to the personal would be out of place - thus the criticism. However, in direct contrast to this hypothetical objection, I will go somewhat farther in the announced direction and limit the theme to the formulation "Theology of the Old Testament - the View of One Jew." The reason is simple: there is no Jewish theology of

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Samuelson, Norbert M. "A CRITIQUE OF BOROWITZ'S POSTMODERN JEWISH THEOLOGY." Zygon� 28, no. 2 (June 1993): 267–82. http://dx.doi.org/10.1111/j.1467-9744.1993.tb01031.x.

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29

Kohler, George Y. "Finding God’s Purpose: Hermann Cohen’s Use of Maimonides to Establish the Authority of Mosaic Law." Journal of Jewish Thought and Philosophy 18, no. 1 (2010): 75–105. http://dx.doi.org/10.1163/147728510x497492.

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AbstractThe most important Jewish source for Hermann Cohen’s rational theology of Judaism is Maimonides’ Guide of the Perplexed. Indeed, the Guide is of such importance that Cohen bases his entire idealistic interpretation of the Jewish religion on it. In particular, Cohen derives his discussion of the continued authority of Mosaic law from the Guide. What follows focuses on Cohen’s discussion of the “Law” in his Religion of Reason out of the Sources of Judaism, and attempts to fill a gap in recent Cohen research by dealing with questions of halakhah and the interpretation of rabbinical sources. Cohen’s original reading of, inter alia, Guide III.31‐32 led him to formulate a theory wherein Mosaic law—and by extension Judaism—guarantees the highest end of human morality. In identifying God with this end, Cohen eventually finds the ultimate criterion for the decision of how much of traditional Jewish law must still be observed in the need for the preservation of the purest monotheism—another central point in Maimonides’ philosophy.

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Cohn-Sherbok, Dan. "Jewish Faith and the Holocaust." Religious Studies 26, no. 2 (June 1990): 277–93. http://dx.doi.org/10.1017/s0034412500020424.

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Throughout their long history suffering has been the hallmark of the Jewish people. Driven from their homeland, buffeted from country to country and plagued by persecutions, Jews have been rejected, despised and led as a lamb to the slaughter. The Holocaust is the most recent chapter in this tragic record of events. The Third Reich's system of murder squads, concentration camps and killing centres eliminated nearly 6 million Jews; though Jewish communities had previously been decimated, such large scale devastation profoundly affected the Jewish religious consciousness. For many Jews it has seemed impossible to reconcile the concept of a loving, compassionate and merciful God with the terrible events of the Nazi regime. A number of important Jewish thinkers have grappled with traditional beliefs about God in the light of such suffering, but in various ways their responses are inadequate. If the Jewish faith is to survive, Holocaust theology will need to incorporate a belief in the Afterlife in which the righteous of Israel who died in the death camps will receive their due reward.

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Harvey, A. E. "Narrative Theology in Early Jewish Christianity." Journal of Jewish Studies 41, no. 2 (October 1, 1990): 272–73. http://dx.doi.org/10.18647/1556/jjs-1990.

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32

Mihaely, Zohar. "The place of religiosity after modernity in Buber and Rosenzweig’s approach to Christianity." Theology Today 73, no. 4 (January 2017): 338–48. http://dx.doi.org/10.1177/0040573616669561.

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When Buber and Rosenzweig conceived their insights about the nature of the relations between Judaism and Christianity, some 80 years ago, the term “interfaith theology” did not exist, yet they can be considered as precursors to this new field in theology that made its first steps in the past two decades in Jewish and Christian scholarship. In the present account I suggest reconsidering this aspect, among others, in Buber and Rosenzweig’s thought, as a potential contribution to a possible solution to the tension between culture and religion in modernity, which radicalized in the last decades in the form of religious and secular extremism. It is not only their unique perception of revelation that creates a new religious language but also their pioneering analysis of religious zealotry as a theological defect (rather than a political problem). That is my main observation: that the similarities between their dialogical approach to Christianity to that of a certain Christian scholarly trend that appeared shortly after them, signifies, in my view, the beginning of a new age in relations between the two religions, which can serve as a model for dealing with ideological conflicts in our age.

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Barker, Walter. "Book Review: Toward a Jewish Theology of Liberation." International Bulletin of Missionary Research 12, no. 2 (April 1988): 81. http://dx.doi.org/10.1177/239693938801200221.

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Wyschogrod, Michael. "Sacred Attunement: A Jewish Theology - By Michael Fishbane." Modern Theology 25, no. 4 (October 2009): 709–11. http://dx.doi.org/10.1111/j.1468-0025.2009.01569.x.

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35

Weiss, D. H. "Sacred Attunement: A Jewish Theology. By Michael Fishbane." Journal of the American Academy of Religion 78, no. 3 (August 2, 2010): 875–77. http://dx.doi.org/10.1093/jaarel/lfq046.

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36

Kister, Menahem. "Romans 5:12–21 against the Background of Torah-Theology and Hebrew Usage." Harvard Theological Review 100, no. 4 (October 2007): 391–424. http://dx.doi.org/10.1017/s0017816007001642.

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Paul was an original thinker, and his epistles are full of novel, at times paradoxical, ideas. Christology stands at the center of Paul's system, and his Christological teaching is unique among Jewish writings of the Second Temple period. Some, especially non-Christological, elements of Pauline theology do, however, have illuminating parallels in earlier Jewish teachings, which seem to have been modified and adapted by Paul to fit his own revolutionary thought. While Paul's theology cannot be reduced to these elements, they might help to explain (at least partly) its emergence. After all, even the ideas of the most original thinkers owe their emergence to prevailing conceptions of the culture in which those thinkers operated, taking some of them for granted and incorporating them naturally into their thought, while struggling with and reacting to others. In Paul's case, Jewish concepts played a significant role in shaping some central features of his theology. Thus, reading Paul in the light of the Dead Sea scrolls and rabbinic writings is important both for understanding Paul as well as for dating and interpreting rabbinic parallels.

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Chan, Michael Jay. "Reflecting on Roots: Robert Jenson's Theology of Judaism in a Pentecostal Key." Journal of Pentecostal Theology 20, no. 1 (2011): 27–37. http://dx.doi.org/10.1163/174552511x554555.

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AbstractThe identity of 'Israel' has been important for Pentecostals for some time, especially in circles influenced by dispensationalism. Recent developments in ecumenical studies suggest that it is possible to construct an alternative theology of Judaism. Ecumenist Robert Jenson argues that Judaism's continued commitment to the Torah reflects God's will, even though it represents an implicit 'no' to Christ. This is because Jesus' resurrected Jewish body is only made available to the world through both church and synagogue. While problems remain in Jenson's work, a pneumatological rereading of his proposal – based on the NT's depiction of Christ's body as Spirit-anointed (e.g. Lk. 3.22; 4.1, 18-19) – is a constructive step toward a theology of Judaism. This rereading of Jenson suggests that both Christian and Jewish communities are communities of the Spirit. If true, Jewish literature might play a larger role in shaping Pentecostal theology. I propose three examples: (1) in the development of Pentecostal hermeneutical strategies, (2) in providing untapped pneumatological resources, and (3) concerning our common vision of a divinely recreated world.

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Wells, Harold. "A listening theologian: Ecumenical and Jewish-Christian dialogue in the early theology of Gregory Baum." Studies in Religion/Sciences Religieuses 32, no. 4 (December 2003): 449–60. http://dx.doi.org/10.1177/000842980303200404.

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This article explores the early theology of Gregory Baum concerning Christian ecumenical and Jewish-Christian relations, noting its essential continuity with his later critical political theology. Dialogue is, for Baum, central to our humanity and truly "revelatory" as a medium of the divine Word. Baum's openness to Protestants and to secular, social-scientific thought and his personal struggle in Jewish-Christian dialogue, led him to a "post-Auschwitz" christology, whereby he rejects "fulfilled messianism" while holding nevertheless an "orthodox" doctrine of the incarnation. We find in the shifting, yet dynamic and consistent, thought of Baum the work of a listening, dialogical theologian.

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Donald J. Dietrich. "Sacred Attunement: A Jewish Theology (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 28, no. 1 (2009): 156–58. http://dx.doi.org/10.1353/sho.0.0465.

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Ellis, Marc H. "Is the One-State Discourse Relevant? Reflections from a Jewish Theology of Liberation." Holy Land Studies 12, no. 2 (November 2013): 161–80. http://dx.doi.org/10.3366/hls.2013.0068.

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The revived One-State discourse is a response to the current situation on the ground in Israel/Palestine as well as a call for justice. Analysing the film Hannah Arendt and political actors like President Obama and Samantha Power and a Jewish theology of liberation through the lens of the Holocaust/Israel discourse and the political lobby that utilises it in the United States, what is way forward? Since neither the One-State nor Two-State solution is possible in the foreseeable future, it seems another strategy is necessary. Especially for Jews of Conscience who carry the Jewish prophetic forward, the path ahead is complex and fraught.

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Tidwell, N. L. "Holy Argument: Some Reflections on the Jewish Piety of Argument, Process Theology and the Philosophy of Religion." Religious Studies 32, no. 4 (December 1996): 477–88. http://dx.doi.org/10.1017/s0034412500001657.

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Argument is the very life-blood of philosophy and, hence, prima facie one might expect that distinctive phenomenon of the Jewish religious tradition, ‘holy argument’, to be of special interest to philosophers, particularly philosophers of religion. However, there is little to suggest that those engaged in the philosophical approach to religion are even aware that such a phenomenon as a piety of argument exists. But it does. In the philosophical field rational argument conducted according to the established rules of logic is the fundamental tool in the pursuit of truth and understanding or for the clarification of problems, ideas and concepts; in Judaism, rational, legal argument pursued according to recognized principles and processes is the most highly commended path to encounter and engagement with God. Moreover, within this same religious tradition, ‘holy argument’ embraces not only argument about God, about His nature (theology), His ways (theodicy) and His will (halakhah), but also argument with God, putting God on trial and taking Him to task as One who is Himself bound and judged by that same Torah that Israel is obligated to obey. The high value placed upon study and the exercise of the intellect in the Jewish tradition is well known; it is not only a mitzvah and an act of worship but a form of imitatio Dei, for God Himself engages in the study of Torah. But the mode of study in Judaism and the form in which the intellect is exercised is characteristically that of argument and debate, the quintessential activity of philosophy and philosophers.

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Gregory, Eric. "Review EssayThe Jewish Roots of the Modern Republic." Harvard Theological Review 105, no. 3 (July 11, 2012): 372–80. http://dx.doi.org/10.1017/s0017816012000144.

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A concise study of sixteenth- and seventeenth-century Protestant Hebraica does not immediately suggest a provocative contribution to contemporary debates about secularization, religion, and politics. But that is what Eric Nelson’s learned yet accessible book about the Jewish sources of early modern republicanism provides.1According to Nelson, Professor of Government at Harvard University, the distinctive authority of the Hebrew Republic made possible the Protestant development of three central ideas: republican liberty, care for equality, and religious toleration. Nelson’s rehabilitation of the neglected Christian Hebraism of the late Renaissance and Reformation seeks to challenge historiographies which characterize modern political thought in terms of a rationalist independence from theology. These dominant narratives roughly describe a transition frompolitical theologytopolitical sciencethat excludes religious conviction from political argument.2Nelson invokes (but does not engage) Mark Lilla’s description of “the Great Separation” of religion and politics as one expression of this threshold of disenchantment.3He also associates this narrative with figures as diverse as Hans Blumenberg, Leo Strauss, C. B. Macpherson, Michael Oakeshott, John Rawls, and Jonathan Israel. The book, therefore, contributes to scholarship that complicates the primacy of the “Enlightenment” origins and character of Western politics. It also raises complex questions about our relation to these origins. Much like Nelson’s own argument about the way Jewish sources helped reorganize accepted categories, his book opens new spaces for scholarly conversation across multiple fields of study. This review briefly raises normative implications of Nelson’s book for scholars of theology, ethics, and religious studies. I examine stronger and weaker versions of Nelson’s historical narrative as well as his gestures at their implications.

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Conway-Jones, Ann. "The New Testament: Jewish or Gentile?" Expository Times 130, no. 6 (November 5, 2018): 237–42. http://dx.doi.org/10.1177/0014524618812672.

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The Jewish Annotated New Testament, edited by Amy-Jill Levine and Marc Brettler, has recently been republished in a second edition. It performs the vital task of correcting Christian misunderstandings, distortions, stereotypes and calumnies to recover the various Jewish contexts of Jesus, Paul, and the early Christian movement. This is a welcome development in the painful history of Jewish–Christian relations. There is a danger, however, in the book’s Christian reception, of a kind of nostalgia for ‘Jewish roots’—an expectation that by returning to Jesus’ original message, and an ‘authentic’ Jewish form of Christianity, one can bypass centuries of mistrust and worse. Matters are not that simple. Christianity grew out of a complex dual heritage, already reflected in the New Testament. The Christian message quickly spread into the Greek-speaking world, and its adherents soon became majority Gentile. This paper explores the implications of that process, which was begun by Paul, who presented Jewish messianic ideas to a Gentile audience, assigning universal significance to the traditions of his own particular community. It examines how Jesus’ teachings acquired new meanings, often reflecting a Christian movement at odds with the majority of Jews. And it unearths the subtext beneath the New Testament’s defamatory polemic. Doing so involves negotiating the complex relationship between theology and sociology: between ideals (Jewish and/or Christian) and the lived experiences of Jewish and Gentile communities.

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Winer, Mark L. "Tikkun Olam: A Jewish Theology of ‘Repairing the World’." Theology 111, no. 864 (November 2008): 433–41. http://dx.doi.org/10.1177/0040571x0811100606.

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Docherty, Susan. "The Jewish Targums and John’s Logos Theology (John Ronning)." Irish Theological Quarterly 76, no. 3 (June 29, 2011): 306–7. http://dx.doi.org/10.1177/00211400114057438.

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Yong, Amos. "Toward a Jewish Theology of Liberation – Marc H. Ellis." Religious Studies Review 32, no. 2 (April 2006): 132. http://dx.doi.org/10.1111/j.1748-0922.2006.00067_1.x.

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Kervin, William S. "Dimensions of Worship in the Shema: Resources for Christian Liturgical Theology." Studies in Religion/Sciences Religieuses 48, no. 1 (March 2019): 115–37. http://dx.doi.org/10.1177/0008429819828670.

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The centrality of the Shema in Jewish faith and life serves as a rich case study for Christian liturgical theology. The role and significance of the Shema in Jewish daily prayer, liturgy and performative ritualization points to dimensions of worship in which text and action, liturgy and life, prayer and politics, converge. Liturgical, historical, performative, biblical and theological aspects of the Shema are interpreted in relation to Paul Tillich’s notion of “ultimate concern” and Walter Brueggemann’s exegesis of “God-neighbour” to advance a more holistic Christian lex orandi.

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Elliott, Neil. "An American "myth of Innocence" and Contemporary Pauline Studies." Biblical Interpretation 13, no. 3 (2005): 239–49. http://dx.doi.org/10.1163/1568515054388182.

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AbstractRichard Hughes discusses the "Myths America Lives By," including myths of national innocence and national destiny. Hughes' discussion is particularly relevant to the American context of Pauline studies after the Shoah, where "American" values of inclusiveness and "universalism" are opposed to ethnic intolerance. Ironically, in some versions of the so-called "new perspective on Paul," the latter is usually identified with the "Jewish exclusivism" that Paul opposed.Increasing criticisms have been raised against this construal of Paul's theology. Efforts to rehabilitate Paul by opposing him to Jewish ethnocentrism rely on caricature and stigmatize fundamental Jewish identity and observance. In contrast, an explicitly political reading, attending to aspects of counter-imperial dissent in Paul's letters, however uncongenial to the mythology of American innocence and destiny, may provide deeper insight into the contours of Paul's interaction with alternative Jewish discourses under Roman rule.

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MEISER, MARTIN. "Neuzeitliche Mythosdiskussion und altkirchliche Schriftauslegung." New Testament Studies 52, no. 2 (April 2006): 145–65. http://dx.doi.org/10.1017/s0028688506000099.

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Within the current discussion of myth in New Testament theology this article reconsiders the ongoing myth debate between Greco-Roman, Jewish and Christian authors against the background not of atheism but of philosophical theology. Over against its challenges Greco–Roman authors defend the myth as exemplum within a sociologically framed accommodation theory and interpret problematic texts using allegorical exegesis. Jewish and Christian authors follow these patterns. In particular, ancient Christian commentators on the Bible use the ancient category of ‘myth as exemplum’ to understand the activities of God and Jesus Christ not only as the base but also as an exemplum for the pious life.

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Marom, Daniel. "Educational Implications of Michael Fishbane'sSacred Attunement: A Jewish Theology." Journal of Jewish Education 74, sup1 (December 5, 2008): 29–51. http://dx.doi.org/10.1080/15244110802493503.

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