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Radical Theology and the Reorganization of the US-American Religious System
CLCWeb: Comparative Literature and Culture ISSN 1481-4374 Purdue University Press ©Purdue University Volume 9 (2007) Issue 2 Article 3 Radical Theology and the Reorganization of the US-American Religious System Philippe Codde Ghent University Follow this and additional works at: https://docs.lib.purdue.edu/clcweb Part of the Comparative Literature Commons, and the Critical and Cultural Studies Commons Dedicated to the dissemination of scholarly and professional information, Purdue University Press selects, develops, and distributes quality resources in several key subject areas for which its parent university is famous, including business, technology, health, veterinary medicine, and other selected disciplines in the humanities and sciences. CLCWeb: Comparative Literature and Culture, the peer-reviewed, full-text, and open-access learned journal in the humanities and social sciences, publishes new scholarship following tenets of the discipline of comparative literature and the field of cultural studies designated as "comparative cultural studies." Publications in the journal are indexed in the Annual Bibliography of English Language and Literature (Chadwyck-Healey), the Arts and Humanities Citation Index (Thomson Reuters ISI), the Humanities Index (Wilson), Humanities International Complete (EBSCO), the International Bibliography of the Modern Language Association of America, and Scopus (Elsevier). The journal is affiliated with the Purdue University Press monograph series of Books in Comparative Cultural Studies. Contact: <[email protected]> Recommended Citation Codde, Philippe. "Radical Theology and the Reorganization of the US-American Religious System." CLCWeb: Comparative Literature and Culture 9.2 (2007): <https://doi.org/10.7771/1481-4374.1219> This text has been double-blind peer reviewed by 2+1 experts in the field. -
Jews and Christians: Perspectives on Mission the Lambeth-Jewish Forum
Jews and Christians: Perspectives on Mission The Lambeth-Jewish Forum Reuven Silverman, Patrick Morrow and Daniel Langton Jews and Christians: Perspectives on Mission The Lambeth-Jewish Forum Both Christianity and Judaism have a vocation to mission. In the Book of the Prophet Isaiah, God’s people are spoken of as a light to the nations. Yet mission is one of the most sensitive and divisive areas in Jewish-Christian relations. For Christians, mission lies at the heart of their faith because they understand themselves as participating in the mission of God to the world. As the recent Anglican Communion document, Generous Love, puts it: “The boundless life and perfect love which abide forever in the heart of the Trinity are sent out into the world in a mission of renewal and restoration in which we are called to share. As members of the Church of the Triune God, we are to abide among our neighbours of different faiths as signs of God’s presence with them, and we are sent to engage with our neighbours as agents of God’s mission to them.”1 As part of the lifeblood of Christian discipleship, mission has been understood and worked out in a wide range of ways, including teaching, healing, evangelism, political involvement and social renewal. Within this broad and rich understanding of mission, one key aspect is the relation between mission and evangelism. In particular, given the focus of the Lambeth-Jewish Forum, how does the Christian understanding of mission affects relations between Christianity and Judaism? Christian mission and Judaism has been controversial both between Christians and Jews, and among Christians themselves. -
Geographischer Index
2 Gerhard-Mercator-Universität Duisburg FB 1 – Jüdische Studien DFG-Projekt "Rabbinat" Prof. Dr. Michael Brocke Carsten Wilke Geographischer und quellenkundlicher Index zur Geschichte der Rabbinate im deutschen Sprachgebiet 1780-1918 mit Beiträgen von Andreas Brämer Duisburg, im Juni 1999 3 Als Dokumente zur äußeren Organisation des Rabbinats besitzen wir aus den meisten deutschen Staaten des 19. Jahrhunderts weder statistische Aufstellungen noch ein zusammenhängendes offizielles Aktenkorpus, wie es für Frankreich etwa in den Archiven des Zentralkonsistoriums vorliegt; die For- schungslage stellt sich als ein fragmentarisches Mosaik von Lokalgeschichten dar. Es braucht nun nicht eigens betont zu werden, daß in Ermangelung einer auch nur ungefähren Vorstellung von Anzahl, geo- graphischer Verteilung und Rechtstatus der Rabbinate das historische Wissen schwerlich über isolierte Detailkenntnisse hinausgelangen kann. Für die im Rahmen des DFG-Projekts durchgeführten Studien erwies es sich deswegen als erforderlich, zur Rabbinatsgeschichte im umfassenden deutschen Kontext einen Index zu erstellen, der möglichst vielfältige Daten zu den folgenden Rubriken erfassen soll: 1. gesetzliche, administrative und organisatorische Rahmenbedingungen der rabbinischen Amts- ausübung in den Einzelstaaten, 2. Anzahl, Sitz und territoriale Zuständigkeit der Rabbinate unter Berücksichtigung der histori- schen Veränderungen, 3. Reihenfolge der jeweiligen Titulare mit Lebens- und Amtsdaten, 4. juristische und historische Sekundärliteratur, 5. erhaltenes Aktenmaterial -
Modern Orthodoxy and the Road Not Taken: a Retrospective View
Copyrighted material. Do not duplicate. Modern Orthodoxy and the Road Not Taken: A Retrospective View IRVING (YITZ) GREENBERG he Oxford conference of 2014 set off a wave of self-reflection, with particu- Tlar reference to my relationship to and role in Modern Orthodoxy. While the text below includes much of my presentation then, it covers a broader set of issues and offers my analyses of the different roads that the leadership of the community and I took—and why.1 The essential insight of the conference was that since the 1960s, Modern Orthodoxy has not taken the road that I advocated. However, neither did it con- tinue on the road it was on. I was the product of an earlier iteration of Modern Orthodoxy, and the policies I advocated in the 1960s could have been projected as the next natural steps for the movement. In the course of taking a different 1 In 2014, I expressed appreciation for the conference’s engagement with my think- ing, noting that there had been little thoughtful critique of my work over the previous four decades. This was to my detriment, because all thinkers need intelligent criticism to correct errors or check excesses. In the absence of such criticism, one does not learn an essential element of all good thinking (i.e., knowledge of the limits of these views). A notable example of a rare but very helpful critique was Steven Katz’s essay “Vol- untary Covenant: Irving Greenberg on Faith after the Holocaust,” inHistoricism, the Holocaust, and Zionism: Critical Studies in Modern Jewish Thought and History, ed. -
Karl Mannheim's Jewish Question
Religions 2012, 3, 228–250; doi:10.3390/rel3020228 OPEN ACCESS religions ISSN 2077-1444 www.mdpi.com/journal/religions Article Karl Mannheim’s Jewish Question David Kettler 1,* and Volker Meja 2 1 Bard College, Annandale, New York 12504, USA 2 Memorial University of Newfoundland, St. John‘s NL, Canada A1C 5S7; E-Mail: [email protected] * Author to whom correspondence should be addressed; E-Mail: [email protected]; Tel.: +845-876-5293. Received: 5 January 2012; in revised form: 26 March 2012 / Accepted: 6 April 2012 / Published: 11 April 2012 Abstract: In this paper, we explore Karl Mannheim‘s puzzling failure (or refusal) to address himself in any way to questions arising out of the position of Jews in Germany, either before or after the advent of Nazi rule—and this, notwithstanding the fact, first, that his own ethnic identification as a Jew was never in question and that he shared vivid experiences of anti-Semitism, and consequent exile from both Hungary and Germany, and, second, that his entire sociological method rested upon using one‘s own most problematic social location—as woman, say, or youth, or intellectual—as the starting point for a reflexive investigation. It was precisely Mannheim‘s convictions about the integral bond between thought grounded in reflexivity and a mission to engage in a transformative work of Bildung that made it effectively impossible for him to formulate his inquiries in terms of his way of being Jewish. It is through his explorations of the rise and fall of the intellectual as socio-cultural formation that Mannheim investigates his relations to his Jewish origins and confronts the disaster of 1933. -
The Piaseczner Rebbe Kalonymus Kalmish Shapira and the Philosopher
“Mending the World” in Approaches of Hassidism and Reform Judaism: The Piaseczner Rebbe Kalonymus Kalmish Shapira and the philosopher Emil L. Fackenheim on the Holocaust By Anna Kupinska Submitted to Central European University Department of History In partial fulfilment of the requirements for the degree of Master of Arts Supervisor: Professor Carsten Wilke Second Reader: Professor Michael Laurence Miller CEU eTD Collection Budapest, Hungary 2016 Copyright in the text of this thesis rests with the Author. Copies by any process, either in full or part, may be made only in accordance with the instructions given by the Author and lodged in the Central European Library. Details may be obtained from the librarian. This page must form a part of any such copies made. Further copies made in accordance with such instructions may not be made without the written permission of the Author. CEU eTD Collection Abstract Holocaust raised many theological and philosophical problems that questioned and doubted all previous human experience. Many believers asked is it possible to keep faith in God after mass exterminations, many thinkers were concerned with a future of philosophy that seemed to lose its value, facing unspeakable and unthinkable. There was another ontological question – how to fix all the damage, caused by Holocaust (if it is possible at all), how to prevent new catastrophes and to make the world a better place to live. On a junction of these problems two great works appeared – Esh Kodesh (The Holy Fire) by Kalonymus Kalmish Shapira and To Mend the World by Emil Fackenheim. The first was a Hassidic leader, the Rabbi of the Polish town Piaseczno and also the Rabbi in the Warsaw ghetto, who didn’t survive Holocaust but spent rest of his days, helping and comforting his Hasidim likewise other fellow Jews. -
Volume 163, Issue 8 (The Sentinel, 1911
Page Twvrenty-Two THE SENTINEL JUDAISM AND THE HEROIC IDEAL What Future For The Jews? HERE'S ONE FOOD THAT By RABBI DR. IGNAZ MAYBAUM I HAVE NEVER FELT SO MUCH AT EASE ABOUT BEING A NON- COSTS LESS! Zionist as now. The reason is that I regard it as of no practical consequence in these days. Whether we are Zionists or non-Zionists, we must back the Jewish State which is now a fact. The fifty-year-old controversy between Zionists and non-Zionists has, under the stress of the present emergency, no impact on the decisions in Jewish public life as we live it from day to day. Zionists and non- Zionists are united in the effort to help be what it is without the heritage of Palestinian Jewry in the many tasks the Greece-Roman which have to be tackled. world. But the world of Western civilization is in Although the controversy between danger of becoming a place of utter Zionists and non-Zionists is at the mo- self-destruction, if the heroic ideal of ment not an issue, it is, nevertheless, of the citizen-soldier is not checked and the utmost importance. It is my firm in the end superseded by the teachings conviction that the Jewish State will be which came into the world from Jeru- in need of the spiritual assistance of BIG PLATES salem. What is called "secularism" is 06 non-Zionist Jewry. Not only in the not an ignoble thing. But it is without FOR LESS THAN Diaspora but also within the Jewish hope-more than that, it is the philos- Cut food costs-serve l State itself non-Zionist Judaism often I Six must ophy of man without hope. -
Course Description
Title? It strikes me that this is not really a “dialogue” class – as you pointed out today, we probably will not have enough Jewish students to generate real interfaith dialogue. And the focus – at least as we’ve discussed it so far – is not symmetrical. Perhaps it is a class that tries to help students imagine a Christianity that does not depend on anti-Judaism. But what would it be called? Or: do we want to strive (in planning and recruiting) for a class that is more symmetrical, more dialogical? I think we can do that, if we set our minds to it and work with Jewish Studies to make it happen. [I’d see an aims paragraph here, once we clarify the questions from the above graf] The class begins with a recognition that much of the anti-Jewish activity of VDS students is done without conscious intention. Students and alumni do not want to be anti-Jewish, and they often do not think of themselves as such. But there are critical gaps between intentions and consequences, gaps that parallel disjunctions between learning in classrooms and practice in other spheres of life. This class seeks to close some of those gaps. In particular, the class asks students to engage academic work from many disciplines in relation to the various kinds of religious leadership in which VDS graduates often find themselves. In particular, the class asks students to do five kinds of writing: • a personal reflection paper • a sermon or a lesson plan for Bible study • a very short academic paper • a film review for a broad public readership • an analysis of -- and plan for action in relation to -- some contemporary situation OR a long academic paper. -
Rabbi Irving Greenberg
In Praise - Rabbi Irving Greenberg Rabbi Irving Greenberg HOME WELCOME ABOUT THE RABBI LECTURES WRITING ARCHIVE LEADERSHIP CONTACT In Praise ABOUT THE RABBI by Aryeh Rubin Curriculum Vitae The Greatest Jewish Thinker of Our Time Bibliography In honor of Rabbi Dr. Irving “Yitz” Greenberg’s eightieth birthday (May 16, 2013), Targum Shlishi and I are proud to launch this website celebrating his life’s work. We wish him a very happy birthday and many more years of good health and Articles & Interviews productivity. Along with thousands of his disciples, I consider Yitz a mentor, a teacher, and a major inspiration in my life. I undertook this project to create a lasting testament to his profound impact on the Jewish people and to make widely Influence accessible the teachings of one of the greatest Jewish thinkers of the last half-century, one whose contributions have helped shape the philosophy, actions, and approaches of modern Jewry. In Praise You will find a treasure trove on this website, including a wide range of his lectures (audio, video, and text versions), articles both scholarly and for a more general audience, columns, monographs, information about the organizations he has founded and led, and much more. “The Holocaust is the most Meeting Yitz radical counter testimony to The first time I heard Yitz speak remains an event frozen in time, preserved in my memory through the strong emotions his both Christianity and words evoked in my nineteen-year-old self. While a sophomore at Yeshiva University, I spent a weekend with some friends in Riverdale. It was Shabbat morning at the synagogue and the rabbi rose to speak. -
Rabbi Joseph Soloveitchik's
The Catholic University of America, Columbus School of Law CUA Law Scholarship Repository Scholarly Articles and Other Contributions Faculty Scholarship 2005 Rabbi Joseph Soloveitchik’s ‘Confrontation’: A Reassessment Marshall J. Breger The Catholic University of America, Columbus School of Law Follow this and additional works at: https://scholarship.law.edu/scholar Part of the Religion Law Commons Recommended Citation Marshall J. Breger, Rabbi Joseph Soloveitchik’s ‘Confrontation’: A Reassessment, 1 STUD. CHRISTIAN- JEWISH REL. 151 (2005). This Article is brought to you for free and open access by the Faculty Scholarship at CUA Law Scholarship Repository. It has been accepted for inclusion in Scholarly Articles and Other Contributions by an authorized administrator of CUA Law Scholarship Repository. For more information, please contact [email protected]. Studies in Christian-Jewish Relations A peer-reviewed e-journal of the Council of Centers in Jewish-Christian Relations Published by the Center for Christian-Jewish Learning at Boston College A Reassessment of Rav Soloveitchik’s Essay on Interfaith Dialogue: “Confrontation” Marshall J. Breger Columbus School of Law, Catholic University of America Volume 1 (2005-2006): pp. 151-169 http://escholarship.bc.edu/scjr/vol1/iss1/art18 Studies in Christian-Jewish Relations Volume 1, (2005-2006): 151-169 Introduction1 by Boston College.5 That reassessment in turn brought forth further comments.6 Below are some of my own reactions to We recently passed the fortieth anniversary of Rabbi this ongoing debate. Soloveitchik’s magisterial essay on interreligious dialogue, Soloveitchik’s essay presents a complex argument Confrontation.2 Rabbi Soloveitchik (1903-1993) was the based on a moral anthropology embedded in an leading modern Orthodox religious authority in America interpretation of the biblical account of the creation of man.7 during his lifetime and his religious opinions and rulings are The article develops three paradigms of human nature. -
HYBRID JUDAISM Irving Greenberg, Encounter, and the Changing Nature of American Jewish Identity
Thank you for downloading this free sampler of: HYBRID JUDAISM Irving Greenberg, Encounter, and the Changing Nature of American Jewish Identity DARREN KLEINBERG Preface by Marc Dollinger Series: Studies in Orthodox Judaism November 2016 | 9781618115454 | 160 pp. | $34.00 | Paperback SUMMARY American Jewish identity has changed significantly over the course of the past half century. During this time, Irving Greenberg developed a unique theology that anticipated David Hollinger's notion of postethnicity and represents a compelling understanding of contemporary American Jewish identity. Greenberg's covenantal theology and image of God idea combine into what Kleinberg refers to as Hybrid Judaism. Central to Greenberg's theology is recognition of the transformative power of encounter in an open society, heavily influenced by his own encounters across Jewish denominational boundaries and through his participation in the Christian- Jewish dialogue movement. Presented here for the first time, Greenberg’s theology of Hybrid Judaism has great relevance for our understanding of American Jewish identity in the twenty-first century. ABOUT THE AUTHOR Darren Kleinberg was ordained by Yeshivat Chovevei Torah in 2005 and completed his doctorate in Religious Studies from Arizona State University in 2014. He currently serves as Head of School at Kehillah Jewish High School, in Palo Alto, California. Prior to arriving at Kehillah, he was the Founding Executive Director of Valley Beit Midrash in Phoenix, Arizona. 20% off with promotional code KLEINBERG at www.academicstudiespress.com PRAISE “Darren Kleinberg offers a masterful integration and analysis of the theology of Yitz Greenberg. Sophisticated, holistic, and insightful, I highly recommend this work.” — Aaron J. -
YU Students' Engagement with the Crises of Their Times: Benjamin Koslowe
YU Students’ Engagement with the Crises of Their Times: A Story of Apathy and Protests, As Told by The Commentator and The Observer, 1954-1971 Thesis Submitted in Partial Fulfillment of the Requirements of the Jay and Jeanie Schottenstein Honors Program Yeshiva College Yeshiva University July 2019 Benjamin Koslowe Mentor: Professor Jeffrey S. Gurock, Jewish History This page intentionally left blank. Table of Contents Acknowledgments............................................................................................................... ii Introduction ..........................................................................................................................1 The Early Years (1954-1965) ..............................................................................................4 The Vietnam War Intensifies (Late 1965-1967) ................................................................10 The Tumultuous Years: A General Survey (1968-1969) ...................................................17 Yeshiva College Fights for a University Senate (1968-1969) ...........................................27 The Great Building Saga (1968-1970) ...............................................................................31 The Later Protest Years (1970-1971) ................................................................................40 Conclusion .........................................................................................................................47 i Acknowledgments In many ways, this thesis began in