Studies in Christian-Jewish Relations最新文献_第9页

Jon W. Sweeney, Ed. Jesus Wasn’t Killed by the Jews: Reflections for Christians in Lent 《耶稣没有被犹太人杀害:对四旬期基督徒的反思》

Studies in Christian-Jewish Relations Pub Date : 2020-07-06 DOI: 10.6017/scjr.v15i1.12455

Chava S. Bahle

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The New Covenant - Jeremiah 31:30-33 (31:31-34) in Jewish Interpretation 新约——耶利米书31:30-33(31:31-34)犹太人的诠释

Studies in Christian-Jewish Relations Pub Date : 2020-06-30 DOI: 10.6017/scjr.v15i1.12433

Alon Goshen-Gottstein

{"title":"The New Covenant - Jeremiah 31:30-33 (31:31-34) in Jewish Interpretation","authors":"Alon Goshen-Gottstein","doi":"10.6017/scjr.v15i1.12433","DOIUrl":"https://doi.org/10.6017/scjr.v15i1.12433","url":null,"abstract":"Jeremiah 31:30-33 is the famous oracle of a future new covenant. This text is foundational for Christianity. However, other than polemical uses in the middle ages it has almost no echo in classical Jewish sources. The reason is not because of its significance for Christianity, but due to the decline in the conceptual centrality of the notion of \"covenant\" and due to the fact that other than suggesting some future change, it has little present significance. After reviewing classical uses, this article surveys later developments in Jewish spiritual literature, especially Hassidic literature. In this literature the term \"new covenant” receives new life. This is made possible due to the individualization of the covenant and the dissociation of the term from the complex of ideas in Jeremiah. Covenant becomes a way of affirming commitment, reestablishing a personal relationship with God, and even receiving inspiration from God. In the thought of some Hassidic authors it also plays an important role in a view of history, once it is seen as part of an ongoing historical movement that is relevant to the present, and not only as a future oriented prophecy. These later developments provide new and interesting points of contact between Jewish and Christian uses and invite us to consider the ongoing vitality and relevance of the oracle in Jeremiah.","PeriodicalId":247797,"journal":{"name":"Studies in Christian-Jewish Relations","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128521767","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

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Ruth Sheridan. The Figure of Abraham in John 8: Text and Intertext 露丝谢里登。约翰福音8章亚伯拉罕的形象:文本与互文

Studies in Christian-Jewish Relations Pub Date : 2020-06-30 DOI: 10.6017/scjr.v15i1.12431

Jeffrey S. Siker

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Jason M. Olson. America’s Road to Jerusalem: The Impact of the Six-Day War on Protestant Politics 杰森·m·奥尔森。美国通往耶路撒冷之路:六日战争对新教政治的影响

Studies in Christian-Jewish Relations Pub Date : 2020-06-17 DOI: 10.6017/scjr.v15i1.12409

Walker Robins

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Steven Nadler. Menasseh ben Israel: Rabbi of Amsterdam 史蒂文•纳德勒。以色列人米拿西:阿姆斯特丹的拉比

Studies in Christian-Jewish Relations Pub Date : 2020-06-12 DOI: 10.6017/scjr.v15i1.12403

David H. Price

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Matthew S. Goldstone. The Dangerous Duty of Rebuke: Leviticus 19:17 in Early Jewish and Christian Interpretation. Supplements to the Journal for the Study of Judaism 185

Studies in Christian-Jewish Relations Pub Date : 2020-06-12 DOI: 10.6017/scjr.v15i1.12401

Kengo Akiyama

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Jewish Universalism?: The Nations in the Rosh Hashanah Liturgy 犹太人的普遍性?犹太新年礼仪中的国家

Studies in Christian-Jewish Relations Pub Date : 2020-05-20 DOI: 10.6017/scjr.v15i1.12349

R. Langer

{"title":"Jewish Universalism?: The Nations in the Rosh Hashanah Liturgy","authors":"R. Langer","doi":"10.6017/scjr.v15i1.12349","DOIUrl":"https://doi.org/10.6017/scjr.v15i1.12349","url":null,"abstract":"In its December 2015 document “Gifts and Calling,” reflecting on the fiftieth anniversary of Nostra Aetate 4, the Vatican’s Commission for Religious Relations with the Jews affirms that the Church, through the New Covenant, fulfills the universal aspect of God’s initial call to Abraham; this, in turn, makes the Church dependent on Israel. The document then continues by expressing the hope that Jews might reciprocate this understanding, wishing that “Jews could with regard to the Abrahamic covenant arrive at the insight that Israel without the Church would be in danger of remaining too particularist and of failing to grasp the universality of its experience of God” (33). Following Cardinals Kasper and Koch, upon whose language it draws, this document here throws down two gauntlets: that Jews need to articulate a specific positive relationship with Christianity; and that this relationship should challenge Jews to abandon at least some of their particularism and refocus on the universalist aspects of their tradition. As a Jewish participant in dialogue, let me state at the outset that I find both challenges troubling. Indeed the specter that theological dialogue would result in Christian demands that Jews adapt their theology led Rabbi Joseph B. Soloveitchik,","PeriodicalId":247797,"journal":{"name":"Studies in Christian-Jewish Relations","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-05-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121228748","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

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Michal Bar-Asher Siegal. Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud michael Bar-Asher Siegal。上古晚期犹太-基督教圣经对话:巴比伦塔木德的异端叙述

Studies in Christian-Jewish Relations Pub Date : 2020-04-14 DOI: 10.6017/scjr.v15i1.12217

John Mandsager

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Pope John Paul II’s Encounters with Polish Jews 教皇约翰·保罗二世与波兰犹太人的相遇

Studies in Christian-Jewish Relations Pub Date : 2020-03-26 DOI: 10.6017/scjr.v15i1.12171

S. Krajewski

{"title":"Pope John Paul II’s Encounters with Polish Jews","authors":"S. Krajewski","doi":"10.6017/scjr.v15i1.12171","DOIUrl":"https://doi.org/10.6017/scjr.v15i1.12171","url":null,"abstract":"Currently, the general public as well as scholars are reassessing the pontificate of Pope John Paul II. One of its significant weaknesses was his toleration of sexual abuses within the Church, which took place in dioceses throughout the world, including his native Poland. By contrast, many individuals praise how he left the traditional confines of Vatican walls and traveled to countries throughout the world. Likewise, many people appreciate his successful outreach to Jews that is seen as a significant change in Catholic-Jewish relations. John Paul met with Jews on many occasions during his visits to various countries. Wherever he visited, he always attempted to meet with representatives of the local Jewish communities. This resolve reveals his unique outlook toward Jews in comparison with previous popes, which ensued, at least in part, from his personal contacts with Jews over the years. The Polish Pope welcomed Jewish delegations to the Vatican. One of the first meetings he had as a Pope was with his schoolmate, Jerzy Kluger, the son of the head of the Jewish community in Wadowice, the native town of the Pope. He began to regularly meet his friend who had survived the Shoah and settled in Rome when he made his ad limina visits to Rome as bishop and then archbishop of Krakow. The Pope’s last meeting with a group of visitors, on January 18, 2005, just several weeks before his death, was with a delegation of 130 Jews. It was on that occasion that Rabbi Jack Bemporad, the director of the Center for Interreligious Understanding of New Jersey, said, “No Pope has done as much or cared as much about creating a brotherly relationship between Catholics and Jews as Pope John Paul II.” This assessment is highly enthusiastic, but not untypical for Jews involved in a deeper dialogical relationship with the Roman Catholic Church. Other Jews might have been less excited, but the fact is that these meetings were remarkable. Without precedent, the Pope’s pilgrimage to the Holy Land was treated by the Vatican as a state visit. Likewise, the visit to the synagogue in Rome on April 13,","PeriodicalId":247797,"journal":{"name":"Studies in Christian-Jewish Relations","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-03-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129127652","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

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Guilt and the Transformation of Christian-Jewish Relations 罪咎与基督教与犹太教关系的转变

Studies in Christian-Jewish Relations Pub Date : 2020-03-03 DOI: 10.6017/scjr.v15i1.12121

K. Kellenbach

{"title":"Guilt and the Transformation of Christian-Jewish Relations","authors":"K. Kellenbach","doi":"10.6017/scjr.v15i1.12121","DOIUrl":"https://doi.org/10.6017/scjr.v15i1.12121","url":null,"abstract":"What happens when attention is shifted from forgiveness to guilt, from reconciliation to sin? Guilt and forgiveness, sin and redemption are often mentioned in the same breath, which tends to elide the reality and experience of guilt. The language of guilt is built around two metaphors that articulate the condition of being guilty as either a pollution, stain, or defilement that must be purified, or as a weight and burden that can be transferred, lifted, born, and carried away. These metaphors are universal and rooted in our bodies. All of the world’s religions offer rituals of purification to alleviate the weight and stain of trespasses against the sacred order and moral boundaries of communities. Traditional religious rituals of purification use water (e.g., baptism, Mikveh, Ganges river), blood (e.g., animal sacrifices, Eucharist), fire and smoke (e.g., fire sacrifice, smudge sticks, sweat lodge) to remove impurities caused by transgressions against the sacred order. Purification rituals provide the procedures by which the symbolic and sacred order is renewed and recreated after violations against God and neighbor. The correlation of washing and spiritual or moral purification is well established in the history of religions, including Christianity. Social psychologists have recently retested this hypothesis and found that secular contemporaries feel physically dirty when they are reminded of moral wrongdoing. Called the Macbeth Effect after Shakespeare’s gripping portrait of Lady Macbeth’s obsessive attempts to wash off the blood of guilt, several studies have confirmed a correlation between a perceived need for physical cleansing and the memory of moral wrongdoing. Both the New Testament and the Hebrew Bible use imagery of pollution and defilement that must be purified. Water and sacrificial blood are the preferred methods of purification. The New Testament interprets the passion of Christ as a purifying sacrifice, his blood cleanses sin and guilt. So, for instance Hebrews: “if","PeriodicalId":247797,"journal":{"name":"Studies in Christian-Jewish Relations","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-03-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127781469","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 1