Jews, Church & Civilization
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Examining Nostra Aetate After 40 Years: Catholic-Jewish Relations in Our Time / Edited by Anthony J
EXAMINING NOSTRA AETATE AFTER 40 YEARS EXAMINING NOSTRA AETATE AFTER 40 YEARS Catholic-Jewish Relations in Our Time Edited by Anthony J. Cernera SACRED HEART UNIVERSITY PRESS FAIRFIELD, CONNECTICUT 2007 Copyright 2007 by the Sacred Heart University Press All rights reserved. Except for brief quotations in a review, this book, or parts thereof, must not be reproduced in any form without permission in writing from the publisher. For information, contact the Sacred Heart University Press, 5151 Park Avenue, Fairfield, Connecticut 06825 Library of Congress Cataloging-in-Publication Data Examining Nostra Aetate after 40 Years: Catholic-Jewish Relations in our time / edited by Anthony J. Cernera. p. cm. Includes bibliographical references and index. ISBN 978-1-888112-15-3 1. Judaism–Relations–Catholic Church. 2. Catholic Church– Relations–Judaism. 3. Vatican Council (2nd: 1962-1965). Declaratio de ecclesiae habitudine ad religiones non-Christianas. I. Cernera, Anthony J., 1950- BM535. E936 2007 261.2’6–dc22 2007026523 Contents Preface vii Nostra Aetate Revisited Edward Idris Cardinal Cassidy 1 The Teaching of the Second Vatican Council on Jews and Judaism Lawrence E. Frizzell 35 A Bridge to New Christian-Jewish Understanding: Nostra Aetate at 40 John T. Pawlikowski 57 Progress in Jewish-Christian Dialogue Mordecai Waxman 78 Landmarks and Landmines in Jewish-Christian Relations Judith Hershcopf Banki 95 Catholics and Jews: Twenty Centuries and Counting Eugene Fisher 106 The Center for Christian-Jewish Understanding of Sacred Heart University: -
Who Have Interested Tltemselves in the Endeavour to Acquire Any
TilE HALACHA AND THE HAGADA. ALL who have interested tltemselves in the endeavour to acquire any knowledge of the Talmud are aware that the Rabbis who have contributed to that strange· and enormous encyclop<edia of twelve folio volumes,. fa.ll into two schools-the Halachists and the Haga dists ; and although an Halachist might occasionally indulge himself in Hagadoth, and a Hagadist might sometimes distinguish himself in the Halacha, 1 yet the distinction between the two schools is so radical, that we cannot advance a step until it is completely grasped and understood. I. The origin, development, and intention of the HALACHA will, I think, be clear to any reader of my papers on the Oral Law in previous numbers of Tu1c: ExPOSITOR. 2 The word (of which the plural is Hilchoth or Halachoth) is derived from I-Ialak, "to walk," and simply means a rule, a decisive tradition, "the ultimate conclusion on a matter long debated.''3 No system of laws, and above all no system so brief as the Mosaic legislation in its earliest form, could possibly include all the vast varieties of human cir cumstance ; and since the law was regarded as in· finitely sacred in its minutest regulations, it was x For imtnnce, R. Levi Ben Sisi tried to unite the Ha gad a and the lblacha, as R. Jochnnan Den Zakkai had tried to do befo1e him. Hamburger, s. v. v. Agada and Jochanan. 2 February, March, and May, 1S77. 1 i1:~~i1, Halachah. "Apud Rahbinos et Thalmudi<:os est constitutio juri,, sententia, decisio, traditio decisa, et usu ac consuetudine recepta et approhata. -
SAMPLE His Priests from Ever Entering a Synagogue.” I Was Amazed and Crushed
Introduction Gilbert S. Rosenthal I was a young and callow rabbi serving a congregation in New Jersey about forty miles from New York City. The year was 1960, and Thanks- giving was approaching. I had an inspirational idea: My synagogue was literally across the road from a Roman Catholic church. Why not invite the priest and his flock to join my congregation in a program—not a wor- ship service—of thanksgiving for the blessings of freedom in this blessed land? So I called the priest whom I had never met and enthusiastically told him of my idea, stressing that this would be a program without any liturgical content, confident that he would accept my invitation. I was quite wrong: The priest responded, “Rabbi, I should very much like to take you up on your offer but I cannot. You see, my bishop, Bishop Ahr of Trenton, prohibitsSAMPLE his priests from ever entering a synagogue.” I was amazed and crushed. The fact that I vividly remember that conversation after over fifty years have elapsed underscores my sense of despair and the lasting impression it made on me. Imagine that a scant fifteen years after the Shoah—the Holocaust that destroyed six million Jews in Christian Europe—and the Catholic Church would not even talk to Jews or enter their houses of worship! We were just across the road from each other, but we might as well have been on other sides of the world. Perhaps that episode was the catalyst of my commitment to interreligious dialogue throughout my long rabbinic career. -
Italy 2017 International Religious Freedom Report
ITALY 2017 INTERNATIONAL RELIGIOUS FREEDOM REPORT Executive Summary The constitution protects freedom of religion and the right of religious communities to establish their own institutions. The constitution specifies the state and the Catholic Church are independent, their relations governed by treaties, which include a concordat granting the Church a number of privileges and benefits, as well as financial support. Other religious groups must register to receive tax and other benefits. Registered groups may request an accord with the state that provides most of the same benefits granted the Catholic Church. Muslims continued to report difficulties in acquiring permission from local governments to construct mosques or keep them open. In February the Ministry of Interior (MOI) signed an agreement with the country’s largest Muslim organization with the stated purpose of preventing radicalization and promoting the training of imams to manage funds transparently and deliver sermons in Italian. Following the ruling, Milan municipal officials continued to withhold authorization to build two new mosques and a Protestant church, citing limited capability to identify proper venues as required by the law. Local governments closed Bangladeshi informal “garage” mosques in Mestre and in Rome, and a group sought a referendum to block a new mosque in Pisa. In separate rulings, a Lazio court ordered authorities to reopen the five garage mosques that Rome officials had closed down in 2016. There were anti-Semitic and anti-Muslim incidents, including threats, hate speech, graffiti, and vandalism. In 2016, the most recent year for which data were available, the quasi-governmental National Office against Racial Discrimination (UNAR) reported 240 cases of discrimination based on religion, compared with 28 the previous year. -
Judaism in Florence
The synagogue not only holds religious services, HEN IN OME UTH S ESTURANT HE REAT YNAGOGUE OF W R ... R ’ R T G S but has its own museum as well. Going to the CHABAD OF TUSCANY Borgo Pinti, 8 Lungotevere de’ Cenci Via Luigi Carlo Farini, 2a FLORENCE museum gives you the opportunity to take your 50121 Firenze FI, Italy 00186 Roma RM, Italy 50121 Firenze FI, Italy Via Luigi Carlo Farini, 6 time and enjoy the beauty of the synagogue. 50121 Firenze FI, Italy If you hop on the train and head an hour and Finding kosher food in Florence is pretty Take in the giant dome, the intricate tiled a half south of Florence, you’ll reach none difficult, but don’t worry! You can find Ruth’s designs, and all the history the synagogue has to other than Rome! When you think of Rome, Restaurant right next to the synagogue. offer. Then, head upstairs and see the museum. your instinct is to picture the monumental Ruth’s is a kosher restaurant that is under It communicates the interesting history of the Colosseum, Roman Forum, and of course, the the supervision of the Chief Rabbi of Jewish synagogue and Jewish community in Florence Vatican. However, Rome also has a bustling Community. Not only is the food kosher, it’s through a vast collection of artifacts of the Jewish Ghetto that’s worth the trip. Today you also homemade and delicious! If you get tired Jewish faith. If you don’t know much about can find mostly locals hanging out in the small of pasta and pizza all the time, be sure to stop Judaism before the visit, you’ll learn more about piazzas and chatting while sitting on benches by Ruth’s to grab a falafel, some couscous, or a it through the descriptions offered for each with friends. -
2015Sanchezm.Pdf
Abstract During the early 1930s, Fascist dictator Benito Mussolini began his urban plan to reconstruct and rebuild Rome to its former ancient glory. Black-and-white photographs were taken to mark each momentous, groundbreaking occasion. These images depict Mussolini and his squads of Fascist youth and political goons traipsing across the ruins and remains of classical Rome. Through reconstruction, he wanted to uncover the great city that was once the capital of the leading empire of Western civilization and graft this legacy onto Fascist Rome. This urban project would create a nation that would be envied by all. While Mussolini sought to use these sites from ancient Rome as a bridge between classical antiquity and the modern capital of Italy, he also re-emphasized a relationship between the Romans and Jews that had lain dormant among these ruins, in which Roman Jews from antiquity were not seen as Roman, but as “others” living in a land amongst true Roman citizens. The three sites that I focus on, Largo Argentina, the Roman Forum, and the Theater of Marcellus, are all within a mile of the Roman Jewish ghetto. Mussolini’s urban renewal project uses these sites to separate the revitalized center of Rome from the Jews, and attempts to marginalize them from Italian Fascist history. My thesis uses photographs of the three sites to demonstrate the revival of these ancient spaces and how they separate the Jews from the Roman architectural landscape, which acts as a precursor to the 1938 racial laws implemented to discriminate against the Jews of Italy. Many historians suspect that Mussolini enforced these laws to appease and follow the lead of Nazi Germany, but I claim that anti-Semitism has always been a part of Italian history and this relationship resurfaced in 1930 as a way to align Fascist Italy with its forefathers of classical Rome. -
Babylonian Rabbanism Zechariah 5
Digression 5: Page 80 Babylonian Rabbanism It is instructive to examine the role that Babylon played qua the Jewish people in the post-exilic period. In order to accomplish this recourse will be made to historical data, which is a valid undertaking as long as it is supplementary to intertextual study. The already/not yet format points to the characteristic short term/long term dualistic fulfilment of prophecy, indicating that prophets (and people) expected a short term (almost immediate) primary outworking. This was necessary in order to establish the prophet’s credentials. However, the short term (already) outworking did not make the prophecy redundant – instead it establishes a pattern, a prism through which the long term (not yet) accomplishment can be viewed. Such a prophecy, concerned with the return from Babylonian exile, is Zechariah 5 which relates to wickedness in Shinar (Babylon). Zechariah 5 The visions in Zechariah 1-8 were probably received between 518 and 516 BC and are set during the return from Babylonian exile – the reestablishment or worship and rebuilding of the temple are the background to these chapters. Andrew Perry1 understands the vision in Zechariah 5 concerning the ephah transported to Shinar as describing resistance to the rebuilding of the Jerusalem temple such as the challenge issued by Tatnai et al (Ezra 5.6) who probably sent delegations to Babylon.2 The two unclean women with stalk wings represent two cities that wanted to retain their cultic duopoly and resented religious centralization in Jerusalem. Opponents such as Sanballat (best known from the Book of Nehemiah) were one of the chief opponents of the Jewish governor Nehemiah during the latter’s efforts to rebuild the walls of Jerusalem and carrying out his reforms among the Jews. -
The Crucifixion Is a Uniquely Distinctive Work on the Extraordinary Historical Odyssey of the Jews During a Pivotal Slice of History
THE DIRECT TRAJECTORY FROM THE CANON GOSPELS IN THE FIRST CENTURY TO AUSCHWITZ IN THE TWENTIETH www.Crucifixion1000.com TM NewHAR ParadigmVARD M AMatrixTRIX TM HARVARD MATRIX TM 21st CENTURY PUBLISHING www.NewParadigmMatrix.com OF THE JEWS David Birnbaum’s The Crucifixion is a uniquely distinctive work on the extraordinary historical odyssey of the Jews during a pivotal slice of history. This work focuses on the 1300 year time frame bracketing the emergence of Christianity in the First Century, followed by the Christianizing of the Roman Empire post–Constantine, and finally, by the ending of the Crusades c. 1300 CE. The author focuses on the crushing historical forces at–play. The Jewish nation which entered this period, is unrecognizable from the Jewish nation which emerged…. * * * 21st CENTURY PUBLISHING New Paradigm Matrix Publishing David Birnbaum Editor-in-Chief [email protected] About the Author David Birnbaum is known globally as “the architect of Poten- tialism Theory” – a unified philosophy/cosmology/metaphysics. The paradigm-challenging theory is delineated in Birnbaum’s 3-volume Summa Metaphysica series (1988, 2005, 2014). A riposte to Summa Theologica of (St.) Thomas Aquinas, the Birnbaum treatise (see PotentialismTheory.com) challenges both the mainstream Western philosophy of Aristotelianism and the well-propped-up British/atheistic cosmology of Randomness (see ParadigmChallenge.com). The focus of over 150 reviews and articles (see SummaCoverage.com), a course text at over 15 insti- tutions of higher learning globally (see SummaCourseText.com), Summa Metaphysica was the focus of an international academic conference on Science & Religion April 16-19, 2012 (see BardCon- ference.com). -
The Pontificate of John Paul II: a Pastoral Model for Effective Leadership
The Journal of Values-Based Leadership Volume 7 Article 9 Issue 1 Winter/Spring 2014 February 2014 The onP tificate of John Paul II: A Pastoral Model for Effective Leadership Justin M. Udomah University of the Incarnate Word Follow this and additional works at: http://scholar.valpo.edu/jvbl Part of the Business Commons Recommended Citation Udomah, Justin M. (2014) "The onP tificate of John Paul II: A Pastoral Model for Effective Leadership," The Journal of Values-Based Leadership: Vol. 7 : Iss. 1 , Article 9. Available at: http://scholar.valpo.edu/jvbl/vol7/iss1/9 This Article is brought to you for free and open access by the College of Business at ValpoScholar. It has been accepted for inclusion in The ourJ nal of Values-Based Leadership by an authorized administrator of ValpoScholar. For more information, please contact a ValpoScholar staff member at [email protected]. The Pontificate of John Paul II: A Pastoral Model for Effective Leadership EADERSHIP L FR. JUSTIN M. UDOMAH UNIVERSITY OF THE INCARNATE WORD SAN ANTONIO, TEXAS Abstract Throughout the course of human history, there have been individuals whose lives have transformatively impacted entire generations In the Catholic Church. One such person was Pope John Paul II. This paper attempts to designate him as an effective leader by analyzing his personal life, pastoral engagements, and relationships with others through the lens of value-based, authentic, and positive leadership. The resources for this analysis were based on documents and archival materials. Upon analyzing the data, it was concluded that John Paul II’s pontificate was an era of effective leadership. -
Monotheism, Inc World Government
Gerald Rosenfeld Christians and Muslims cannot marry Jews in Israel, and if they In 1992, the European Council of Princes was registred in Brussels by Gerald Rosenfeld is Chief Executive Officer of Rothschild o 100 David- are married elsewhere, the marriage is not recognized by the ni n o Prof. Yasmin Hohenzollern, Prinzezin Von Lansleburg, président Union North America. Prior to joining Rothschild he was President of u f m Weill rabbinical court in Israel.(WASHINGTON REPORT ON MIDDLE EAST B ical M Television Europeenne -EEC Communications. Princess Yasmin is of a l G Rosenfeld & Co LLC, an investment banking firm. Prior to m e e p o g t Imperial descent from Emperor Frederick 1 Barbarossa and the AFFAIRS, June 1993, p.75) The organized Jewish community is the h t C i n founding GR Co in 1998 he was Head of Investment Banking s o t European a M. M. Warburg only ethnic or religious community in the United States that continues d house of Hohenstaufen. HRH Prince Michael Stewart is now the chief v i s and a member of the Management Committee of Lazard E to attempt to limit outmarriage or discourage conversions and t Council international representative for 33 Euroepan dynastic Houses. Freres & Co LLC. Mr. Rosenfeld joined Lazard in 1992 after & CO. KGaA of Princes www.royalhouseofstewart.org.uk intermarriage [between Jews and non-Jews].” (Kevin MacDonald, Protestant investment funds (USA) World Alliance d holding significant management positions at Bankers Trust rme C The Ahmanson family were SEPARATION AND ITS DISCONTENTS: TOWARD AN of Reformed o h Company, Salomon Inc. -
History of the Jewish Nation After the Destruction of Jerusalem Under Titus by Rev
History of the Jewish Nation after the Destruction of Jerusalem under Titus by Rev. ALFRED EDERSHEIM, M.A., D.D., Ph.D. a Grace Notes study Grace Notes – Warren Doud, editor http://www.gracenotes.info Jewish Nation after the Destruction of Jerusalem 2 History of the Jewish Nation after the Destruction of Jerusalem under Titus by Rev. ALFRED EDERSHEIM, M.A., D.D., Ph.D. Table of Contents Preface to the Third Edition ................................................................................................................................................ 3 Author’s Preface ....................................................................................................................................................................... 3 Editorial Note ............................................................................................................................................................................ 5 Chapter 1 – The Hebrew Commonwealth ..................................................................................................................... 6 Chapter 2 – Closing Scenes of the Jewish War of Independence ....................................................................... 18 Chapter 3 – The Dispersed of Israel ............................................................................................................................... 27 Chapter 4 – Political and Religious State of the Jews after the Destruction of Jerusalem ....................... 44 Chapter 5 – Internal History of the Synagogue -
Working Paper Series 2019
International Development ISSN 1470-2320 Working Paper Series 2019 No.18-192 Poverty and Mass Education: the Jews in the Roman Empire David Aberbach Published: November 2018 Department of International Development London School of Economics and Political Science Houghton Street Tel: +44 (020) 7955 7425/6252 London Fax: +44 (020) 7955-6844 WC2A 2AE UK Email: [email protected] Website: www.lse.ac.uk/InternationalDevelopment Poverty and Mass Education: the Jews in the Roman Empire David Aberbach Senior Research Fellow, LSE International Development Professor of Hebrew and Comparative Studies, Department of Jewish Studies, McGill University [email protected] 11 November 2018 Origins of mass education of the poor can be traced to the rabbinic tradition in 3rd century CE Galilee, in reaction to repeated defeats of Jewish revolts against Rome, though the extraordinary social mobility of literate European Jews occurred only with the rise of State secularization and mandatory secular education, and accompanying Jewish emancipation after 1789. Abstract: Since 1789, mass education has been a key factor in development, enabling large numbers of people to escape at least the worst effects of poverty. This paper explores an ancient harbinger of mass education, among Jews in the Roman empire, the basis of Jewish religious education to modern times. Education became vital to Jewish survival after three disastrous wars against Rome (66-73, 115-117, and 132-135 CE), when the Jewish state was destroyed together with Jerusalem and its Temple, the centre of Jewish religion, as well as the Temple priesthood and Jewish aristocracy, leaving the authority of the Torah to its teachers.