Arts, Literature, and Religion

Total Page：16

File Type：pdf, Size：1020Kb

152 Journal of the American Academy of Religion ARTS, LITERATURE, AND RELIGION Vision of the Temple: The Image of the Temple of Jerusalem in Judaism and Christianity. By Helen Rosenau. London: Oresko Books, 1979. 192 pages, 166 figures. £10. ISBN 09-O5368-24-X. Downloaded from https://academic.oup.com/jaar/article/XLVIII/1/152-a/687492 by guest on 28 September 2021 No ancient temple has excited so many attempts at archaeological reconstruction or has been so much the object of architectural imitation and profound theological study as the Temple of Jerusalem. The book brings to the fore much new visual material not previously assembled, and its analysis of the vision of the Temple in the sixteenth to eighteenth centuries offers many perceptive observations. The chapters dealing with the Temple in early and medieval art could have profited from the use of the well-documented essays of Ouellette, Cahn, et al., in my The Temple of Solomon: Archaeological Fact and Medieval Tradition in Christian, Islamic and Jewish Art (1976) and the excellent article by Carol Krinsky, "Representations of the Temple of Jerusalem before 1500" (Journal of the Warburg and Courtauld Institutes, 33 [1970]). All of these studies are briefly footnoted by Rosenau, but their rich source material is scarcely used. The existence of illuminated Hebrew manuscripts in antiquity, it should be noted, is not established fact (cf. J Gutmann, ed., The Dura-Europos Synagogue [197'3]). Similarly, the representations of a columned shrine or building on coins, paintings, mosaics, and gilt glasses need not necessarily represent or symbolize the Jerusalem Temple. One hopes that such errors as Via Montana (Via Nomentana), David Kimche (Kimchi), and the description of the Ashburnham Pentateuch (which does not show a frontispiece with the Ten Commandments in Greek letters) will be corrected in a second edition of this fine book. Joseph Gutmann Wayne State University The Catacombs: Rediscovered Monuments of Early Christianity. By J. Stevenson. London: Thames and Hudson, 1978.179 pages, 144 illustrations. $16.95. L.C No. 78-53052. The Catacombs is a most welcome publication as no recent scholarly work of these early Christian monuments exists. Lavishly illustrated and lucidly written, the book contains discussions of the creation, history, rediscovery, decoration, and choice of Old and New Testament scenes in the catacombs. Stevenson dispels popular ideas, including the common misconception that Christians worshipped and hid in the catacombs. He correctly observes that the earliest Christian catacomb paintings date from A.D. 200 and that their extensive decorative programs were probably commis- sioned by wealthy Christian patrons. Contrary to what we would expect to find, such central themes as the Passion, Crucifixion, and Resurrection are not encountered in early Christian art. Jews, Stevenson makes us aware, also decorated their catacombs. First examined by Antonio Bosio in the seventeenth century and systematically explored by G. B. de Rossi in the nineteenth, catacomb art has come in for renewed scholarly interest lately..

Copy Link

Recommended publications

Teaching Jewish-Christian Relations in the University Classroom
DOCUMENT RESUME ED 307 180 SO 019 860 AUTHOR Shermis, Michael, EC. TITLE Teaching Jewish-Christian Relations in the University Classroom. PUB DATE 88 NOTE 127p. 7UB TYPE Collected Works - Serials (022) JOURNAL CIT Shofar; v6 n4 Sum 1988 EDRS PRICE MF01/PC06 Plus Postage. DESCRIPTORS Annotated Bibliographies; Anti Semitism; Biblical Literature; Biographies; *Christianity; *Cultural Exchange; *Cultural Interrelationships; Educational Resources; Higher Education; *Judaism IDENTIFIERS Israel; Jewish Culture; *Jewish Studies; WiesP1 (Eli) ABSTRACT This special issue on "Teaching Jewish-Christian Relations in the University Classroom" is meaAt to be a resource for those involved in Jewish studies and who teach about Jewish-Christian relations. It offers an introduction to the topics of the Jewish-Christian encounter, Israel, anti-Semitism, Christian Scriptures, the works of Elie Wiesel, and available educational resources, all in light of the Jewish-Christian dialogue in institutions of higher learning. Carl Evans presents a syllabus for a course in which students are required to converse with local clergy in order to explain the Jewish-Christian dialogue at the grass-roots level. This technique helps students develop mature ways of thinking on a personal, social, and religious level. Robert Everett and Bruce Bramlett discuss Israel's problematic existence, raising numerous points that can lead to effective classroom discussions. Alan Davies describes his, course on anti-Semitism and presents several practical suggestions and instrumental techniques. John Roth offers a short biography of Elie Wiesel's J.ife, his writings, and his paradoxes. Norman Beck provides a model of how a Christian teaches the Christian Scriptures, offering guidelines that are highly supportive of and sympathetic to the Jewish-Christian dialogue.
[Show full text]
Jerusalem and the Abrahamic Faiths
Course Venue: Committee Hall (Room No. 128), SIS II, JNU Date: 9-17 November 2016 Time: 4:00-7:00 PM 1 Overview The aim of the course is to outline and examine in a scholarly, impartial way the long, complex relations among Muslims, Christians and Jews in various periods and areas with a special attention to the question of Jerusalem. Religiously and culturally the old city of Jerusalem and its Temple Mount have been sacred to Jews, Christians and Muslims for centuries. Under Muslim rule the Jewish and Christian minorities in Jerusalem were allowed for long periods to pray at the religious shrines, but not on the Temple Mount. In contrast, under the Byzantine rule (324-638) Jews were not permitted to reside in Jerusalem; and during the Crusades (1099-1187) most Jews and Muslims were forcibly evicted from Jerusalem. Otherwise Muslim attitudes to Jews and Christians in Jerusalem and elsewhere were ambivalent: rejection and antagonism, tolerance and cooperation, depending on various circumstances and differing from period to period. However, with the emergence of the Jewish and Arab nationalist movements in the late 19th century, Jerusalem has gradually took the centre stage and become a site of nationalist political dispute aggravated by the religious and cultural differences, with the Christian Arabs siding with Muslims against Jews. Following Israel's occupation of East Jerusalem and the Temple Mount in the June 1967 War the Muslim-Jewish and Arab-Israel conflict has further exacerbated, leading to growing Muslim Judeophobia and the emergence of Jewish Islamophobia. Christians have remained divided on this issue.
[Show full text]
Territoriality in Judaism and Islam: Early Concepts and Modern Application
Studia Religiologica 50 (3) 2017, s. 189–201 doi:10.4467/20844077SR.17.012.7745 www.ejournals.eu/Studia-Religiologica Territoriality in Judaism and Islam: Early Concepts and Modern Application Ondrej Filipec Faculty of Law Palacky University in Olomouc [email protected] Abstract Despite the almost 1500 years of coexistence between Islam and Judaism, both religions play a dominant role in the Palestine-Israeli conflict. Besides religion, this conflict has its territorial dimension which dominates the relationship between Israel and Palestine, or rather between Jews and Arabs. This article explores the concept of territoriality within Judaism and Islam and its im- plications for the Israeli-Palestine conflict. It posits the question: is there any space for peaceful territorial coexistence by two antagonist religions, or just the promise of violent struggle based on different perceptions of territoriality? Keywords: Territoriality, Islam, Judaism, Zionism, Islamism, geopolitics Słowa kluczowe: terytorialność, islam, judaizm, syjonizm, geopolityka Introduction Territoriality has two particular meanings.1 First, it might be a persistent attachment to a specific territory or refer to territorial status. In the second sense, territoriality is a pattern of behaviour associated with the defence of territory, which may be observed mainly among certain animal species. In this article, territoriality is understood as ter- ritorial status in the context of two religions: Judaism and Islam. For the purposes of the article, territoriality may be defined as: “the attempt by an individual or group (x) to influence, affect, or control objects, people, and relationships (y) by delimiting 1 Many thanks to Professors Aaron T. Walter and Marek Hrusovsky for their comments on previous versions of this article and the two anonymous reviewers for their valuable recommendations.
[Show full text]
Recognizing Anti-Zionism As an Attack on Jewish Identity
Catholic University Law Review Volume 68 Issue 4 Fall 2019 Article 8 2019 Recognizing Anti-Zionism as an Attack on Jewish Identity Alyza D. Lewin Follow this and additional works at: https://scholarship.law.edu/lawreview Part of the Constitutional Law Commons, Law and Society Commons, and the Religion Law Commons Recommended Citation Alyza D. Lewin, Recognizing Anti-Zionism as an Attack on Jewish Identity, 68 Cath. U. L. Rev. 643 (2019). Available at: https://scholarship.law.edu/lawreview/vol68/iss4/8 This Article is brought to you for free and open access by CUA Law Scholarship Repository. It has been accepted for inclusion in Catholic University Law Review by an authorized editor of CUA Law Scholarship Repository. For more information, please contact [email protected]. Recognizing Anti-Zionism as an Attack on Jewish Identity Cover Page Footnote Alyza D. Lewin is President & General Counsel of the Louis D. Brandeis Center for Human Rights Under Law and partner at Lewin & Lewin, LLP. This Article reflects the author’s remarks delivered at the Heritage Foundation Symposium, “The Future of Religious Liberty in America,” at the Catholic University of America, Columbus School of Law on November 9, 2018. The author would like to thank Aviva Vogelstein, Emma Enig, and Hilary Miller for their assistance in putting together the materials for her remarks and this Article. The author also wishes to thank the editors of this publication for identifying and adding additional source materials in footnotes to this article. This article is available in Catholic University Law Review: https://scholarship.law.edu/lawreview/vol68/iss4/8 RECOGNIZING ANTI-ZIONISM AS AN ATTACK ON JEWISH IDENTITY By Alyza D.
[Show full text]
1 the SPIRITUAL SIGNIFICANCE of JERUSALEM in JUDAISM Rabbi
THE SPIRITUAL SIGNIFICANCE OF JERUSALEM IN JUDAISM Rabbi David Rosen Scholars of religions have noted various factors that cause cities to be considered holy. There are cities that are considered sacred due to their natural location and cities that are holy as a result of the presence of objects of veneration or shrines in their midst. More usually, cities are rendered sacred in different faiths as a result of events believed to have taken place within them and often as a place where future events of the greatest consequence for humanity are anticipated. There are also holy cities - as distinct from holy places within or around them - that were either constructed to reflect a cosmic vision or which have acquired such a mythological aspect in themselves often as images of a celestial reality. All these elements are to be found in the spiritual significance of Jerusalem. While I have been asked to focus in this article upon this significance in Judaism; Muslim and Christians will easily be able to discern the profound parallels and shared associations on this subject within their own Traditions. Learning about these, should lead us to greater mutual respect for one another and all that binds us together in Jerusalem, so that she may indeed fulfill the dream of her name - City of Peace. As is well known, the historical relationship between the Jews and Jerusalem goes back to the reign of David when the city served as the royal centre that united the disparate tribes. However, what really invested Jerusalem with spiritual significance for the Jewish people was the construction of the Temple by Solomon that gave the city its special sanctity as the place with which God chose to uniquely associate His Holy Name (Deuteronomy Ch.12 v.5).
[Show full text]
Jerusalem and Jordan in the Bronze and Iron Ages
BOOK REVIEWS 373 1QIsaa the editors conclude that one scribe copied a parent text, while other scribes made corrections and expansions (p. 63). There is a division of this manuscript at chapter thirty-three in column XXVII; the scribe completes chapter thirty-three with at least three lines to spare at the bottom. Column XXVIII begins with the chapter thirty-four, but no sense of division between thirty-nine and forty-column XXXII. The editors maintain that there are orthographic and morphological features that occur in the second half of the text such as the more frequent use of mater lectionis. They attribute this feature to the possibility that this portion was originally a separate work. The next section describes 1QIsab. Orthographic, morphological, and paleographic analyses are described as well. The editors date this manuscript to the third quarter of the first century B.C. One of the features of this manuscript is that it dates earlier than 1QIsaa, yet has more agreement with other Masoretic versions. The editors also conclude that though there are different versions of Isaiah, they all represent the final version of the book of Isaiah; however, based on the textual variants on the Greek translations, there are different families of texts. This source will prove to be extremely useful for scholars in various fields. The editors have done a wonderful job of organizing these volumes into a useable resource. Scholars from both ends of the theological spectrum will find this source valuable for textual criticism, exegesis, and philological study. The editors maintain, as most scholars do, the possibility of a second Isaiah.
[Show full text]
Christian Perspective on Jerusalem
CHRISTIAN PERSPECTIVE ON JERUSALEM How are we to understand the significance of Jerusalem in the light of Christian, Jewish and Muslim thinking ? Wednesday 3rd - Friday 5th April 1991 All Nations Christian College Ware, Herts, UK PURPOSE What is the religious and theological significance of Jerusalem today? Contemporary events suggest that in the 90's this will be an increasingly important question, asked by Christians, Jews and Muslims, and answered in conflicting ways with inevitable political consequences. Even Christians with a high regard for scripture find themselves at variance: how are we to interpret the Old Testament in the light of the New? Our aim, whilst looking at Jewish and Muslim attitudes, is to raise awareness of the varied Christian approaches to Jerusalem, both past and present, and to ask of these: which is most true to scripture and best reflects God's will for Jerusalem today? Sponsored by: Christian Impact The Deo Gloria Trust The Tyndale Fellowship All Nations Christian College The Church Missionary Society The Church's Ministry among the Jews SPEAKERS Gordon McConville: lecturer in Old Testament, Wycliffe Hall, Oxford (associated with Tantur, near Bethlehem.) Tom Wright: lecturer in New Testament and Chaplain of Worcester College, Oxford John Levy: a leading Zionist spokesman, director of the 'Friends of Israel Trust' Taysir Kamleh: a Palestinian Muslim, formerly lecturer in English, Reading University Peter Walker: author of Holy City, Holy Places? and now Curate of Tonbridge Parish Church John Edwards: Lecturer
[Show full text]
1 CHAPTER I INTRODUCTION 1.1. Background It Is No Secret That the United States and Israel Are Long Time Best Friends. Israel Ha
CHAPTER I INTRODUCTION 1.1. Background It is no secret that the United States and Israel are long time best friends. Israel has always been America’s best ally in the Middle East and their relationship is made stronger by close cultural and historical bonds. President Truman was the first state leader in the world that acknowledged the formation of the Jewish state of Israel in 1948, making the U.S. the first nation to do so. In history, there have been six American presidents that made a trip to Israel, most recently President Trump in May 2017 when he met Israeli President Reuven Rivlin and Israeli Prime Minister Benjamin Netanyahu and visited the Western Wall in Jerusalem. On 6th December 2018, President Trump announced the U.S. recognition of Jerusalem as Israel’s capital, as well as the plan to relocate U.S. embassy from Tel Aviv to Jerusalem, following the recognition of Jerusalem as Israel’s capital. This close relationship between the two countries has resulted in massive amount of foreign aids flowing from the U.S. to Israel. Israel has received USD 142.3 billion of bilateral and military aid, making them the biggest U.S. foreign aids recipient since World War II.1 1 Jeremy Sharp, “U.S. Foreign Aid to Israel,” Congressional Research Service, (August 2019) https://fas.org/sgp/crs/mideast/RL33222.pdf. (accessed September 5, 2019). 1 The sides that back and support Israel often argue that Israel deserves supports and helps from the U.S. due to several reasons. Most of the time, Israel is perceived by many as the weaker side, located in a circle of its stronger Arab neighbors.
[Show full text]
Forsaken Or Not? Patristic Argumentation on the Forsakenness of Jews Revisited
Forsaken or Not? Patristic Argumentation on the Forsakenness of Jews Revisited Serafim Seppälä* After the Shoah, the Catholic-Jewish dialogue has reached considerable intellectual depth, existential honesty, theological advancement and thematic width. The Orthodox Church, however, has hardly started its process of reconciliation. At the heart of the problem is the patristic argumentation on the forsakenness of the Jews, which in the Early Church was organically connected with the truth of Christianity. The patristic authors, however, were largely ignorant of the theological developments of Rabbinic Judaism and thus based their reasoning on mistaken presuppositions. In our times, this is especially clear with the patristic argument that it is perpetually impossible for the Jews to return to rule their Holy Land and Jerusalem. Keywords: Judaism, Jews, Jewish, Christian, Orthodox, dialogue, Patristic, ar- gumentation, Holy Land, Jerusalem, Temple, post-Shoah theology, reconciliation. The dialogue of Catholics and Jews has produced some amazing results in last decades, ever since the pioneering document Nostra Aetate (1965).1 In particular, the recent document, “Orthodox Rabbinic statement on Christi- anity” (ORSC)2 is not only ground-breaking but even radical in some of its formulations. Not surprisingly, it has not been accepted by all rabbinic au- thorities (very few statements are), but eighty Orthodox rabbis have indeed signed it, and obviously it has much more support among the more liberal sectors of Judaism. In this paper, I focus on the patristic argumentation related to the most challenging and most difficult aspect of the statement, which basically is about recognition of the positive spiritual status of the other religion.
[Show full text]
Kabbalah Angels Pdf
Kabbalah angels pdf Continue For other purposes see part of the series onJews and the etymology of Judaism Who is Jewish? Religion of God in Judaism (names) Principles of Faith Mitzvot (613) Halah Shabbat Holidays Prayer Tzedakah Land of Israel Brit Bar and Bat Mitzvah Marriage of Sorrow Philosophy Kabbalah Customs Synagogue Rabbi Texts Tanah Tora Nevi'im Ketuwim Talmud Mishnah Gemara Rabbial Midrash Tosefta Targ Mishnneh Tora Tur Shulchan Aruch zohar Communities Ashkenazi Mizrahim Sefardim Teimarim Beta Israel Gruzirim Juhurim Bukharim Stalkim Romaniotim Kochinim Bene Israel Associated Group Bnei Angusim Lemba Crimean Karaima Crimeans Kaifeng Jews Igbo Mosaic Население иудаизма по стране Списки евреев Исторические сравнения Населения Земля Израиля Старый Ишув Новый Ишув Израильские евреи Европа Армения Армения Азербайджан Беларусь Беларусь Кипр Чехия Эстония Финляндия Франция Германия Греция Венгрия Латвия Литва Литва Нидерланды Польша Россия Россия Россия Швеция Украина Великобритания Афганистан Америка Канада Соединенные Штаты Латинской Америки и Карибского бассейна Аргентина Боливия Бразилия Чили Колумбия Куба Доминиканская Республика Сальвадор Гайана Гаити Ямайка Мексика Парагвай Пуэрто-Рико Суринам Уругвай Венесуэла Океания Австралия Фиджи Гуам Новая Зеландия Палау Конфессии Православные (Современные Orthodox Haredi) Hasidic Reform Conservative Karaite Reconstruction Update Humanist Haymanot Messianic Culture Judaism Yiddish Theatre Dance Humour Minyan Wedding Clothing Nidda Pidyon haben Kashrut Shidduch seved habat Conversion in
[Show full text]
Jerusalem and the Politics of Occupation
OCCUPATIONOCCUPATION REALITIESREALITIES AFSC Middle East Resource Series Middle East Task Force | WintWinterer 2004 East Jerusalem and the Politics of Occupation Jerusalem is a microcosm of the Israeli-Palestinian conflict. Since the conflict began, History of Jerusalem conditions in the Holy City have always reflected wider relations between Israeli in the 20th Century Jews and Palestinian Arabs. Jerusalem will not, for good or ill, escape this role in the future. The justice and stability of the peace now being negotiated by Palestinian and 1922 After the collapse Israelis will inevitably be mirrored in Jerusalem. An agreement on Jerusalem that can of the Ottoman Empire, command broad assent among Israelis and Palestinians is essential to a lasting peace. Great Britain is designated Excerpted from A Joint Statement of the Friends Committee on by the League of Nations National Legislation and the American Friends Service Committee as the mandatory power in Palestine. Jerusalem becomes the administrative The Politics of Land capital. Land Ownership Land usage policy in Jerusalem encourages Jewish growth 1947 United Nations adopts while inhibiting Palestinian growth in the city. UN Resolution 181 calling East Jerusalem for the partition of Palestine Prior to 1948 Jews owned less than 30% of the property 100 and internationalization of within the municipality of Jerusalem. Today, Jewish owner- % Jerusalem. ship or control of property in the city accounts for over 90% 50 0 1948 The state of Israel is of Jerusalem. 1967 1996 created and Jerusalem is di- After 1948 Israel acquired control of Palestinian property West Jerusalem vided between Jordan which in West Jerusalem by virtue of the Absentee’s Property Law 100 controls East Jerusalem and area Municipal Jerusalem Israel which controls West (1950).
[Show full text]
The Preparations for the Last Days Temple
PART III The Preparations for the Last Days Temple This is the statute of the law which the LORD has commanded, saying, ‘Speak to the sons of Israel that they may bring you an unblemished red heifer in which is no defect, and on which a yoke has never been placed. Now a man who is clean shall gather up the ashes of the heifer and deposit them outside the camp in a clean place, and the congregation of the sons of Israel shall keep it as water to remove impurity; it is purification from sin." —Numbers 19:2,9 "If the blood of goats and bulls and the ashes of a heifer sprinkling those who have been defiled, sanctify for the cleansing of the flesh, how much more will the blood of Christ, who through the eternal Spirit offered Himself without blemish to God, cleanse your con- science from dead works to serve the living God?" —Hebrews 9:13-14 CHAPTER 15 Searching for the Sacred Site Preparing a Place for the Last Days Temple Once the site for the Miqdash [“Sanctuary”] was fixed in the days of Shemuel [“Samuel”] and King David,it is immutable.All that remains to do at a time such as the present is to rebuild the physical structure,and reinstitute the Temple Service.… (Mishneh Torah, Beth Ha’behira 1:3, 4) All these theories only do damage…because then the Arabs can say,“You your- selves are arguing about it.The Temple wasn’t even on the Temple Mount.” —Dan Bahat, Consulting Archaeologist, Western Wall Tunnel excavation 327 esus said,“Upon this rock I will build My church…”(Matthew 16:18).Ever since He stated those words,“the church” has been debating what “rock” Jesus Jwas referring to.In a similar way the Temple was once built on a rock,the top of Mount Moriah, but exactly what “rock” that was is being vigorously debated by Jewish researchers, rabbis, and archaeologists.
[Show full text]