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The Marranos
The Marranos A History in Need of Healing Peter Hocken www.stucom.nl doc 0253uk Copyright © 2006 Toward Jerusalem Council II All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior written consent of Toward Jerusalem Council II. Short extracts may be quoted for review purposes. Scripture quotations in this publication are taken from Revised Standard Version of the Bible Copyright © 1952 [2nd edition, 1971] by the Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved. 2 www.stucom.nl doc 0253uk Table of Contents Introduction ........................................................................... 5 Part I: The Spanish Background ............................................ 9 Part II: The Marranos and the Inquisition .............................. 13 Part III: The Life of the Crypto-Jews .................................... 29 Part IV: The Issues for Toward Jerusalem Council II ............. 47 Epilogue ............................................................................... 55 3 www.stucom.nl doc 0253uk 4 www.stucom.nl doc 0253uk Introduction This booklet on the Marranos, the Jews of Spain, Portugal and Latin America baptized under duress, is the third in the series of the TJCII (Toward Jerusalem Council II) booklets. TJCII was launched in 19961. In March 1998 the committee members and a group of in- tercessors made a prayer journey to Spain, visiting Granada, Cordoba and Toledo. From this time the TJCII leadership knew that one day we would have to address the history and sufferings of the Marranos. An explanatory note is needed about the terminology. -
From Finite to Eternal Being: Edith Stein's Philosophical Approach to God
Loyola University Chicago Loyola eCommons Master's Theses Theses and Dissertations 1961 From Finite to Eternal Being: Edith Stein's Philosophical Approach to God Kathe Granderath Loyola University Chicago Follow this and additional works at: https://ecommons.luc.edu/luc_theses Part of the Philosophy Commons Recommended Citation Granderath, Kathe, "From Finite to Eternal Being: Edith Stein's Philosophical Approach to God" (1961). Master's Theses. 1581. https://ecommons.luc.edu/luc_theses/1581 This Thesis is brought to you for free and open access by the Theses and Dissertations at Loyola eCommons. It has been accepted for inclusion in Master's Theses by an authorized administrator of Loyola eCommons. For more information, please contact [email protected]. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 License. Copyright © 1961 Kathe Granderath FROM FINITE TO ETERNAL BEING EDITH STEIN'S PHILOSOPHICAL A2PROACH TO GOD by Kathe Granderath A Thesis S~bmitted to the Faculty of the Graduate School of Loyola University in Partial Fulfillment of the Requirements for the Degree of Ma.ar of Arts tune 1961 LIFE teethe Gr$nder~th was born in Harff/ Bes. Koln, Germany, March 5, 1936. She was graduated from Neusprachliches Gymnasium in Bergheiml~rft, Germany, April 1956, and su.bsequently followed a year os missionary training at the Center of the International Catholic Au.x11iaries in Bru.ssels, Belgiu.m. From September 1957 to June 1959, she attended S~llnt Xavier College in Chica.go, Illinois, and was graduated \11 th the degree of Bachelor of Arts. She began her graduate studies at Loyola university in Septem ber 1959. -
Divine Causality and Created Freedom: a Thomistic Personalist View
Nova et Vetera, English Edition, Vol. 14, No. 3 (2016): 919–963 919 Divine Causality and Created Freedom: A Thomistic Personalist View Mark K. Spencer University of St. Thomas Saint Paul, Minnesota Thomas Aquinas argues that God causes all beings other than himself and moves all of them to all their acts, including causing us and moving us to our free acts.1 This claim is connected to the set of issues surrounding the relation between created freedom and divine providence, predestination, and grace. A strong defender of the free- dom of created persons, such as a Thomistic personalist, might reject this aspect of Aquinas’s account and contend that to be free is to be “lord of one’s acts” (dominus sui actus).2 By this, the personalist would understand that the created free person is the ultimate determinant3 of whether he or she acts (I refer to this, following the Thomistic tradition, as the “exercise” of the act) and of what he or she does in those acts (the “content” or “specification” of the act). Throughout this article, I shall refer to the last sentence as the “personalist thesis” 1 Aquinas, Expositio libri Peryermeneias (hereafter, In Ph) I, lec. 14; Quaestiones disputatae de malo (hereafter, DM), q. 3, aa. 1–2; q. 6, a. un.; Quaestiones disputatae de potentia Dei (hereafter, DP), q. 3, aa. 5 and 7; Summa contra gentiles (hereafter, SCG) III, chs. 65 and 67; Summa Theologiae (hereafter, ST) I, q. 22, a. 2, ad 2; q. 104, a. 1; q. 105, aa. 4–5; I-II, q. -
Edith Stein and the Anselmian Tradition
Śląskie studia historyczno-teologiczne 47,1 (2014), s. 81-90 tadeusz grzesik uniwesytet Marii curie-skłodowskiej w lublinie Wydział Filozofii is ocjologii edith Stein and the anSelmian tRadition edyta stein i tradycJa anzelMiańska ABSTRACT edith stein is not usually associated with edyta stein nie bywa kojarzona z myślą anzelma the thought of anselm of canterbury. however, z canterbury. a jednak gdy czytamy „endliches when we read her “endliches und ewiges sein”, we und ewiges sein”, pojmujemy, że rozumiała ona realize that she understood anselm’s ratio of the anzelmową ratio z Proslogionu o wiele lepiej Proslogion far better than thomas aquinas and niż tomasz z akwinu i broniła jej przed kryty- effectively defended it against aquinas’ criticism. cyzmem akwinaty. Poza wspólnym wyczuciem apart from their feeling for metaphysics, anselm metafizyki, anzelm i stein wspólnie składają and stein have another common feature: they both świadectwo wobec quaerere Deum jako aspektu offer their testimony to the quaerere Deum aspect życia religijnego. idea „intra in cubiculum mentis of religious life. the “intra in cubiculum mentis tuae” stanowi istotny lejtmotyw ich obojga: dążyli tuae” idea is an essential leitmotiv for them: they oni do samotności monastycznej celi z zamiarem sought the solitude of the monastic cell in order szukania ich Mistrza bez utrudnień przychodzą- to seek their Master without hindrance from the cych ze świata zewnętrznego, by kontemplować outside world and to contemplate the divinely in- stworzony przez Boga porządek rzeczywistości. stituted order of reality. in the present-day civili- W dzisiejszej cywilizacji zachodu, która „nie ma zation of the West which does not “have god in its Boga w sercu”, przykład św. -
I Ask, Then, Has God Rejected His People? by No Means! for I Myself Am an Israelite, a Descendant of Abraham, a Member of the Tribe of Benjamin
Romans 11:1-2a, 13-14, and 28-32 “People who Live by God’s Proclamation” I ask, then, has God rejected his people? By no means! For I myself am an Israelite, a descendant of Abraham, a member of the tribe of Benjamin. 2 God has not rejected his people whom he foreknew… 13 Now I am speaking to you Gentiles. Inasmuch then as I am an apostle to the Gentiles, I magnify my ministry 14 in order somehow to make my fellow Jews jealous, and thus save some of them… 28 As regards the gospel, they are enemies for your sake. But as regards election, they are beloved for the sake of their forefathers. 29 For the gifts and the calling of God are irrevocable. 30 For just as you were at one time disobedient to God but now have received mercy because of their disobedience, 31 so they too have now been disobedient in order that by the mercy shown to you they also may now receive mercy. 32 For God has consigned all to disobedience, that he may have mercy on all. In American Christianity, Romans 11 has often been torn apart. You can find bits and pieces of it scattered about on the Internet, on various websites speaking about the end times and the restoration of Israel. These verses are joined to prophecies from Daniel, visions from Ezekiel, and images from Revelation. They are joined to doomsday predictions and headlines from newspapers, wars and rumors of wars in the Holy Land. With strong language and even stronger fervor, various Christian organizations fight for the nation of Israel. -
Stanford Encyclopedia of Philosophy Copyright C 2020 by the Publisher 2.4 Collective Intentionality and Social Ontology
pdf version of the entry Edith Stein https://plato.stanford.edu/archives/spr2020/entries/stein/ Edith Stein from the Spring 2020 Edition of the First published Wed Mar 18, 2020 Stanford Encyclopedia Edith Stein (1891–1942) was a realist phenomenologist associated with the Göttingen school and later a Christian metaphysician. She was a Jew of Philosophy who converted to Catholicism in 1922 and was ordained a Carmelite nun in 1933. She died in Auschwitz in 1942. She was subsequently declared a Catholic martyr and saint. She campaigned publicly on issues relating to women’s rights and education. Stein is known philosophically primarily for her phenomenological work on empathy and affectivity, her contributions as research assistant to Edmund Husserl, and her Edward N. Zalta Uri Nodelman Colin Allen R. Lanier Anderson philosophical anthropology. She was in discussion with leading Principal Editor Senior Editor Associate Editor Faculty Sponsor philosophers of her day, including Husserl, Scheler, Heidegger, Conrad- Editorial Board https://plato.stanford.edu/board.html Martius, Ingarden, and Maritain. Her work contains original approaches to empathy, embodiment, the emotions, personhood, collective intentionality, Library of Congress Catalog Data and the nature of the state. In her later work, Stein developed an original ISSN: 1095-5054 philosophy of being and essence that integrated Husserlian Notice: This PDF version was distributed by request to mem- phenomenology and Thomist metaphysics. bers of the Friends of the SEP Society and by courtesy to SEP content contributors. It is solely for their fair use. Unauthorized 1. Life and Work distribution is prohibited. To learn how to join the Friends of the 2. -
Are Jewish Converts Still Jewish?
Are Jewish Converts still Jewish? Interview with David Moss Ed. Faith magazine’s Patrick O’Brien interviewed David Moss, President of the Association of Hebrew Catholics (AHC). The AHC relocated to Ypsilanti, Michigan in Sept. 2001. [The interview below reflects some modifications made to fit a flyer produced by the AHC. The full interview may be found at http://www.faithmag.com/issues/mar02.html#cover]. Some people thought our February issue headline: ‘A Catholic Deacon Born Jewish’ implied that Deacon Warren Hecht was no longer Jewish. Is he? Well, the term Jew is ambiguous the way it is normally used. Sometimes it refers to a person’ religious practices and sometimes to a person’s ethnicity. Deacon Warren’s religious practices are not those of a Jew but of a Catholic. However, Deacon Warren remains a member of the Jewish people, or more properly, the People Israel. This is the people that descend from Abraham, Isaac and Jacob. In their religious faith and practice, they may be Catholics, Rabbinical Jews, Protestants, or something else. Many Jews don’t like to be called converts since they already believed in God, and in their religious observances, they were already responding to that part of the Word of God in the Tanakh, or what we call the Old Testament. When we recognize the Messiah and enter His Church, we fulfill or complete our Old Testament Faith. But we do not lose our ethnicity, who we are. For clarity’s sake (since we do not practice Judaism) and to not offend our Jewish brothers and sisters, we do not use the term Jewish Catholic. -
Edith Stein Between Husserl and St. Thomas Aquinas
University of St. Thomas Women, Culture and Society Program Presents 4th Annual Zambosco-Thomas Memorial Lecture Dr. Angela Ales Bello Professor Emeritus, History of Contemporary Philosophy Lateran University, Rome The young St. Edith Stein Edith Stein Between Husserl and St. Thomas Aquinas Tuesday The intellectual legacy of one of the Catholic Church’s most fascinating 20th century saints – the philosopher and February 28, 2012 Holocaust martyr Edith Stein, also known by her religious name, Teresa Benedicta of the Cross – will be the focus the 7:30 p.m. 4th Annual Zambosco-Thomas Memorial Lecture. Ahern Room The story of Stein – a German Jew and philosopher whose Crooker Center search for the truth led her to Christianity, a Carmelite monastery and eventually death at the Auschwitz 3909 Graustark concentration camp – is known throughout the world. Stein was canonized in 1998 by Pope John Paul II. Free and open to the public. Parking available for $2 in Moran Center, Graustark In addition to her martyrdom and Christian witness, Stein and West Alabama. For more information, left behind a serious body of work as she sought to bridge contact Dr. Kathleen Haney at the Catholic philosophy of St. Thomas Aquinas with modern [email protected]. Reception following philosophical thought. Dr. Angela Ales Bello will address lecture sponsored by the School of Nursing. this contribution to philosophy in her lecture, “Edith Stein Between Husserl and St. Thomas Aquinas.” Bello has written extensively on Stein’s thought and edited the Italian translation of Stein’s collected works. She speaks to Catholic groups throughout Italy and her lecture is intended to deepen appreciation for one of the 20th century’s most important Catholic philosophers. -
Thehebrewcatholic
Publication of the Association of Hebrew Catholics No. 78, Winter Spring 2003 TheTheTheTheTheThe HebrewHebrewHebrewHebrewHebrewHebrew CatholicCatholicCatholicCatholicCatholicCatholic “And so all Israel shall be saved” (Romans 11:26) Our new web site http://hebrewcatholic.org The Hebrew Catholic, No. 78, Winter Spring 2003 1 Association of Hebrew Catholics ~ International The Association of Hebrew Catholics aims at ending the alienation Founder of Catholics of Jewish origin and background from their historical Elias Friedman, O.C.D., 1916-1999 heritage, by the formation of a Hebrew Catholic Community juridi- Spiritual Advisor cally approved by the Holy See. Msgr. Robert Silverman (United States) The kerygma of the AHC announces that the divine plan of salvation President has entered the phase of the Apostasy of the Gentiles, prophesied by David Moss (United States) Our Lord and St. Paul, and of which the Return of the Jews to the Secretary Holy Land is a corollary. Andrew Sholl (Australia) Advisory Board Msgr. William A. Carew (Canada) “Consider the primary aim of the group to be, Nick Healy (United States) not the conversion of the Jews but the creation of a new Hebrew Catholic community life and spirit, Association of Hebrew Catholics ~ United States an alternative society to the old.” David Moss, President A counsel from Elias Friedman, O.C.D. Kathleen Moss, Secretary David Moss, (Acting) Treasurer The Association of Hebrew Catholics (United States) is a non-profit corpo- The Association of Hebrew Catholics is under the patronage of ration registered in the state of New York. All contributions are tax deduct- Our Lady of the Miracle ible in accordance with §501(c)(3) of the IRS code. -
Thehebrewcatholic
Publication of the Association of Hebrew Catholics No. 99, Spring 2016 TheThe HebrewHebrew CatholicCatholic “And so all Israel shall be saved” (Romans 11:26) The Mass of St. Pope Gregory, Israhel van Meckenem, 1457-1470 (http://www.zeno.org/nid/20004163710) Association of Hebrew Catholics ~ International The Association of Hebrew Catholics aims at ending the alienation of Founder Catholics of Jewish origin and background from their historical heritage. Elias Friedman, O.C.D., 1916-1999 By gathering the People Israel within the Church, the AHC hopes to help Co-founder enable them to serve the Church and all peoples within the mystery of their Andrew Sholl (Australia) irrevocable gifts and calling. (cf. Rom. 11:29) Spiritual Advisor The kerygma of the AHC announces that the divine plan of salvation has Fr. Ed. Fride (United States) entered the phase of the Apostasy of the Gentiles, prophesied by Our Lord and President St. Paul, and of which the Return of the Jews to the Holy Land is a corollary. David Moss (United States) Secretary Kathleen Moss (United States) “Consider the primary aim of the group to be, Director of Theology not the conversion of the Jews, Lawrence Feingold S.T.D. S.T.L. (United States) but the creation of a new Hebrew Catholic community life and spirit, Advisory Board an alternative society to the old.” Card. Raymond Burke, Dr. Robert Fastiggi, A counsel from Elias Friedman, O.C.D. Fr. Peter Stravinskas, Fr. Jerome Treacy SJ, “The mission of your association responds, in a most fitting way, Dr. Andre Villeneuve to the desire of the Church to respect fully The Association of Hebrew Catholics (United States) is a non-profit corpora- the distinct vocation and heritage of Israelites in the Catholic Church.” tion registered in the state of New York, Michigan & Missouri. -
The Catholic Church and Toward Jerusalem Council II Presentation at UMJC Conference, Baltimore
1 Confronting Past Injustice: The Catholic Church and Toward Jerusalem Council II Presentation at UMJC Conference, Baltimore: July 17, 2015 I am very happy to accept this invitation to come and share about TJCII (Toward Jerusalem Council II) at this UMJC conference. First, because there were strong UMJC connections in the birth of TJCII. Marty Waldman was president at that time, and one of his first supporters was Dan Juster. But a second reason is my appreciation for the work of Mark Kinzer with which you will be familiar. One reason for this appreciation is my perception that Mark is in a key way the theologian of TJCII – a role so far not yet understood by all involved in the initiative! It is Mark who has articulated most clearly a bipartite ecclesiology, the vision of the Church made up of Jews and non-Jews, retaining their distinctiveness, but made one through the blood of the cross. But this bipartite ecclesiology is in effect the theological foundation of Toward Jerusalem Council II. For the TJCII vision is one of the restoration of this one Church of both Jew and Gentile, with a second Jerusalem council being a coming together in unity of both expressions of the Church in full mutual recognition and rightful honoring. The rightful honoring is a work of restitution. The past injustice of scorn and contempt was the exact opposite of honoring. Another reason why Mark Kinzer is a key theologian for TJCII is his recognition of the necessary role of the Catholic Church, with his knowledge of the Catholic tradition gained especially during his years working with Steve Clark at Ann Arbor. -
Christology and the 'Scotist Rupture'
Theological Research ■ volume 1 (2013) ■ p. 31–63 Aaron Riches Instituto de Filosofía Edith Stein Instituto de Teología Lumen Gentium, Granada, Spain Christology and the ‘Scotist Rupture’ Abstract This essay engages the debate concerning the so-called ‘Scotist rupture’ from the point of view of Christology. The essay investigates John Duns Scotus’s de- velopment of Christological doctrine against the strong Cyrilline tendencies of Thomas Aquinas. In particular the essay explores how Scotus’s innovative doctrine of the ‘haecceity’ of Christ’s human nature entailed a self-sufficing conception of the ‘person’, having to do less with the mystery of rationality and ‘communion’, and more to do with a quasi-voluntaristic ‘power’ over oneself. In this light, Scotus’s Christological development is read as suggestively con- tributing to make possible a proto-liberal condition in which ‘agency’ (agere) and ‘right’ (ius) are construed as determinative of what it means to be and act as a person. Keywords John Duns Scotus, ‘Scotist rupture’, Thomas Aquinas, homo assumptus Christology 32 Aaron Riches Introduction In A Secular Age, Charles Taylor links the movement towards the self- sufficing ‘exclusive humanism’ characteristic of modern secularism with a reallocation of popular piety in the thirteenth century.1 Dur- ing that period a shift occurred in which devotional practices became less focused on the cosmological glory of Christ Pantocrator and more focused on the particular humanity of the lowly Jesus. Taylor suggests that this new devotional attention to the particular human Christ was facilitated by the recently founded mendicant orders, especially the Franciscans and Dominicans, both of whom saw the meekness of God Incarnate reflected in the individual poor among whom the friars lived and ministered.