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Truth informs much of the self-understanding of religious
believers. Accordingly, understanding what we mean by 'truth' is a
key challenge to interreligious collaboration. The contributors to
this volume, all leading scholars, consider what is meant by truth
in classical and contemporary Jewish thought, and explore how
making the notion of truth more nuanced can enable interfaith
dialogue. Their essays take a range of approaches: some focus on
philosophy proper, others on the intersection with the history of
ideas, while others engage with the history of Jewish mysticism and
thought. Together they open up the notion of truth in Jewish
religious discourse and suggest ways in which upholding a notion of
one's religion as true may be reconciled with an appreciation of
other faiths. By combining philosophical and theological thinking
with concrete case studies, and discussion of precedents and
textual resources within Judaism, the volume proposes new
interpretations of the concept of truth, going beyond traditional
exclusivist uses of the term. A key aim is to help Jews seeking
dialogue with other religions to do so while remaining true to
their own faith tradition: in pursuit of this, the volume concludes
with suggestions of how the ideas presented can be applied in
practice. CONTRIBUTORS: Cass Fisher, Jerome Yehuda Gellman, Alon
Goshen-Gottstein, Avraham Yizhak (Arthur) Green, Stanislaw
Krajewski, Tamar Ross
A new paradigm for relations between religions, one of acceptance
and collaboration, requires not only a willingness to move beyond a
tradition of hostility and competition but also significant
theological rethinking. Within Jewish Orthodoxy there have been
very few voices that have advanced and justified a vision of other
faiths in this light: to this day, the reigning paradigm is one of
practical collaboration while avoiding theologically based
engagement or reflection. Two of the most important Orthodox Jewish
voices advocating change have been those of Irving Yitz Greenberg
and Jonathan Sacks. This book presents the theological, moral, and
social views of these two leading rabbis. It focuses on the
significance of covenant for both, and how they adapt this concept
to enable the development of a Jewish view of other religions. In
considering how they may have influenced each other, it also
studies the limitations and internal contradictions that
characterize their work as they attempt to point the way forward,
in a spirit of dialogue, to continuing theological reflection on
Judaism’s approach to world religions.
This book sets forth a new area in the study of extraordinary
individuals in religious traditions. It develops the category of
"Religious Genius" as an alternative to existing categories,
primarily "saint." It constructs a model by which to appreciate
these individuals, suggesting key characteristics such as love,
humility, and self-surrender. Religious geniuses transform their
traditions and their legacies endure through these very
transformations. They also inspire changes across religious
boundaries and traditions. The study of religious geniuses in
various faith traditions therefore advances interfaith engagement
today. The book complements existing, primarily historical, studies
of saints by offering a phenomenological approach that seeks to
touch the subjectivity of these individuals, and how they have
affected the unfolding of their religious traditions.
This book sets forth a new area in the study of extraordinary
individuals in religious traditions. It develops the category of
"Religious Genius" as an alternative to existing categories,
primarily "saint." It constructs a model by which to appreciate
these individuals, suggesting key characteristics such as love,
humility, and self-surrender. Religious geniuses transform their
traditions and their legacies endure through these very
transformations. They also inspire changes across religious
boundaries and traditions. The study of religious geniuses in
various faith traditions therefore advances interfaith engagement
today. The book complements existing, primarily historical, studies
of saints by offering a phenomenological approach that seeks to
touch the subjectivity of these individuals, and how they have
affected the unfolding of their religious traditions.
Jews often consider Hinduism to be Avoda Zara, idolatry, due to its
worship of images and multiple gods. Closer study of Hinduism and
of recent Jewish attitudes to it suggests the problem is far more
complex. In the process of considering Hinduism's status as Avoda
Zara, this book revisits the fundamental definitions of Avoda Zara
and asks how we use the category. By appealing to the history of
Judaism's view of Christianity, author Alon Goshen-Gottstein seeks
to define what Avoda Zara is and how one might recognize the same
God in different religions, despite legal definitions. Through a
series of leading questions, the discussion moves from a blanket
view of Hinduism as idolatry to a recognition that all religions
have aspects that are idolatrous and non-idolatrous.
Goshen-Gottstein explains how the category of idolatry itself must
be viewed with more nuance. Introducing this nuance, he asserts,
leads one away from a globalized view of an entire tradition in
these terms.
Jews often consider Hinduism to be Avoda Zara, idolatry, due to its
worship of images and multiple gods. Closer study of Hinduism and
of recent Jewish attitudes to it suggests the problem is far more
complex. In the process of considering Hinduism's status as Avoda
Zara, this book revisits the fundamental definitions of Avoda Zara
and asks how we use the category. By appealing to the history of
Judaism's view of Christianity, author Alon Goshen-Gottstein seeks
to define what Avoda Zara is and how one might recognize the same
God in different religions, despite legal definitions. Through a
series of leading questions, the discussion moves from a blanket
view of Hinduism as idolatry to a recognition that all religions
have aspects that are idolatrous and non-idolatrous.
Goshen-Gottstein explains how the category of idolatry itself must
be viewed with more nuance. Introducing this nuance, he asserts,
leads one away from a globalized view of an entire tradition in
these terms.
Hinduism has become a vital 'other' for Judaism over the past
decades. The book surveys the history of the relationship from
historical to contemporary times, from travellers to religious
leadership. It explores the potential enrichment for Jewish
theology and spirituality, as well as the challenges for Jewish
identity.
Elisha ben Abuya is one of the most intriguing figures in early
rabbinic literature, consistently capturing the Jewish imagination
as the arch-heretic, apostate, and great sinner. Because of the
vague nature of the rabbinic sources relating to him, later
generations, particularly in modern times, have been able to
project upon him the visions of whatever they saw as either
negative or ideal in the figure of the rebel apostate.
This book systematically analyzes all sources referring to Elisha
ben Abuya, and in so doing, confronts the difficulties of deriving
reliable information from rabbinic materials and of writing the
biography of a rabbinic hero. The author argues that we have no way
of discovering the historical Elisha ben Abuya; he is the product
of the creative handling of traditions by later generations. Later
generations do not fancifully invent the figure of Elisha but
interpret and transmit earlier traditions, trying to resolve the
contradictions and to interpret the enigmas they encounter. In the
context of this interpretive process, a unique historical image is
created, a sage who is born out of tradition, not historical
memory.
The book also studies Rabbi Eleazar ben Arach. Here, too, the image
of the sage does not stem from a historical memory of the sage but
from an ideological function which the image of the sage fulfills.
Eleazar has come down to us as one who forgot his Torah. Thus, both
the sage who is said to have become the greatest of rabbinic
sinners and the sage who is said to have forgotten his Torah are
products of the literary creativity of rabbinic storytellers, who
convey a particular ideology through the image of the rabbinic
heroes they portray.
One cannot think of Judaism without taking some stance relating to
Israel's special status, its election. The present collection
highlights the challenges that Judaism faces, as it continues to
uphold a sense of chosenness and as it seeks to engage the world
beyond it-nations, as well as religions. The challenge is captured
by the dual implication of election: divine love on the one hand
and enmity with others on the other. Israel's election, mission and
vocation are played out within this tension of love, grounded in
God and extending to humanity, and the opposite of love, as this
finds expression in Israel's relations with others. Israel must
work out the purpose of its election and its realization in history
in the tension between these two extremes. This challenge takes on
great urgency in the context of advances in interfaith relations.
These lead us to reflect on the meaning of Israel's election as
part of developing a contemporary Jewish theology of world
religions.
Hinduism has become a vital 'other' for Judaism over the past
decades. The book surveys the history of the relationship from
historical to contemporary times, from travellers to religious
leadership. It explores the potential enrichment for Jewish
theology and spirituality, as well as the challenges for Jewish
identity.
One cannot think of Judaism without taking some stance relating to
Israel's special status, its election. The present collection
highlights the challenges that Judaism faces, as it continues to
uphold a sense of chosenness and as it seeks to engage the world
beyond it-nations, as well as religions. The challenge is captured
by the dual implication of election: divine love on the one hand
and enmity with others on the other. Israel's election, mission and
vocation are played out within this tension of love, grounded in
God and extending to humanity, and the opposite of love, as this
finds expression in Israel's relations with others. Israel must
work out the purpose of its election and its realization in history
in the tension between these two extremes. This challenge takes on
great urgency in the context of advances in interfaith relations.
These lead us to reflect on the meaning of Israel's election as
part of developing a contemporary Jewish theology of world
religions.
National Jewish Book Awards Finalist for the Anthologies and
Collections Award, 2012. Two of the most pervasive aspects of
modern Jewish life are interaction with people of other faiths and
exposure to their beliefs to a degree unknown in the past. Jewish
thinking regarding other religions has not succeeded in keeping
pace with the contemporary realities that regularly confront most
Jews, nor has it adequately assimilated the ways in which other
religions have changed their teachings about Jews and Judaism. Many
Jews who grapple with Jewish tradition in the contemporary world
want to know how Judaism sees today's non-Jewish other in order to
affirm itself. Re-examining Jewish tradition, they seek guidance in
understanding their interfaith relationships in the light of a
Jewish religious mission. Jewish Theology and World Religions
advances this conversation, exploring critical issues that Jews and
Jewish thought face when relating to Christianity, Islam, Buddhism,
and Hinduism. It also analyses the philosophical issues raised by
pluralism, non-exclusive approaches to religious truth, and
appreciating the religious other. The contributors to this volume
represent a range of disciplines and denominations within Judaism
and share the conviction that articulating contemporary Jewish
views of other world religions is an urgent objective for Judaism.
Their essays show why formulating a Jewish theology of world
religions is a priority for Jewish thinkers and educators concerned
with reinvigorating Judaism's contribution to the contemporary
world, and how it coheres with maintaining Jewish identity and
continuity.
The essays collected here, prepared by a think tank of the Elijah
Interfaith Academy, explore the challenges associated with sharing
wisdom-learning, teachings, messages for good living-between
members of different faith traditions. In a globalized age, when
food, music, and dress are shared freely, how should religions go
about sharing their wisdom? The essays, representing six faith
traditions (Jewish, Christian, Muslim, Hindu, Sikh, Buddhist),
explore what wisdom means in each of these traditions, why it
should be shared-internally and externally-and how it should be
shared. A primary concern is the form of appropriate sharing, so
that the wisdom of the specific tradition maintains its integrity
in the process of sharing. Authors reflect on specific wisdoms
their tradition has or should share, as well as what it has to
receive from other faiths. Special emphasis is placed on the themes
of love and forgiveness and how these illustrate the principles of
common sharing. Love and humility emerge as strong motivators for
sharing wisdom and for doing so in a way that respects the
tradition from which the wisdom comes as well as the recipient.
This book offers a theory that can enrich ongoing encounters
between members of faith traditions by suggesting a tradition-based
practice of sharing the wisdom of traditions, while preserving the
integrity of the teaching and respecting the identity of the one
with whom wisdom is shared.
All religions are experiencing rapid changes due to a confluence of
social and economic global forces. The modern world threatens the
foundations of the world's religions and the cohesive assurances of
their societies. Factors such as the pervasive intrusion of
globalizing political and economic developments; polarized and
morally equivalent presentations seen in the media; the sense of
surety demanded in and promised by a culture dominated by science
are but some of the factors that have placed extreme pressure on
all religious traditions. This has stimulated unprecedented
responses by religious groups, ranging from fundamentalism to the
syncretistic search for meaning. The totality of pressures and
responses is pushing religious people into controversial forms. As
religion takes on new forms, balances between individual and
community are disrupted and reconfigured. Religions often lose the
capacity to recall their ultimate purpose or to lead their
adherents towards it. This is why we call this complex situation
"the crisis of the holy." This crisis is a confluence of threats,
challenges, and opportunities for all religions. The present volume
explores the contours of pressures, changes, and transformations,
and reflects on how all our religions are changing under the common
pressures of recent decades. By identifying commonalities across
religions as they respond to these pressures, it suggests how
religious traditions might cope with these changes and how they
might join forces in doing so.
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