In der heutigen Zeit haben aktuelle politische Fragen - wie etwa die Konflikte im Nahen Osten - häufig eine religiöse Dimension oder werden auch über die Religion ausgetragen. Eine globale Friedensordnung ist nur denkbar, wenn die großen weltanschaulichen Systeme, also auch die großen Religionen, einbezogen werden. Die großen Religionen haben auch einen wichtigen Beitrag an die Friedensthematik zu leisten. Der vorliegende Band analysiert, diskutiert und entfaltet schwergewichtig die Beiträge der jüdischen Tradition und besonders des jüdischen Schrifttums, also Tanach und Talmud, (...) zu Fragen der Friedensordnung, zu einer übergreifenden politischen Ethik und zu Themen wie Krieg, Gewalt, Frieden und Versöhnung. Zur Sprache kommen neben den Schriften des antik-klassischen Judentums punktuell auch rabbinische Stellungnahmen, jüdische Autoren des Mittelalters und moderne jüdische Autoren. Das Buch ist Bestandteil einer fünfbändigen Reihe. Bereits erschienen ist Frieden, politische Ordnung und Ethik. Fragestellungen - Erklärungsmodelle - Lösungsstrategien (2018). (shrink)

Gerrie ter Haar, James J. Busuttil (eds.) Bridge or barrier: religion, violence and visions for peace Ed. Koninklijke Brill NV, Leiden, The Netherlands, 2005.

Adolf Deißmann (1866–1937), New Testament scholar in Heidelberg and Berlin as well as one of the most important figures in the ecumenical movement after World War I, studied with the neo-Kantian Hermann Cohen (1844–1918) in Marburg and felt a lifelong debt to him. Documents presented here from Deißmann's literary estate not only convey insight into the personal relationship between Deißmann and Cohen, but also show the connections between Cohen's philosophy and Deißmann's engagement in Friedrich Naumann's National Social Union as well (...) as his research on the New Testament. The edition thus serves at the same time as a contribution to the controversial matter of the relationship between Kulturprotestantismus and liberal Judaism around 1900. (shrink)

This volume offers a retrospective of Jonas's life and works by bringing together historians of modern Germany, Judaica scholars, philosophers, bioethicists, ...

The earlier volume in this series dealt with two religions of Indian origin, namely, Buddhism and Jainism. The Indian religious scene, however, is characterized by not only religions which originated in India but also by religions which entered India from outside India and made their home here. Thus religious life in India has been enlivened throughout its history by the presence of religions of foreign origin on its soil almost from the very time they came into existence. This volume covers (...) three such religions—Zoraoastrianism, Judaism, and Islam. In the case of Zoraostianism, even its very beginnings are intertwined with India, as Zoroastrianism reformed a preexisting religion which had strong links to the Vedic heritage of India. This relationship took on a new dimension when a Zoroastrian community, fearing persecution in Persia after its Arab conquest, sought shelter in western India and ultimately went on to produce India’s pioneering nationalist in the figure of Dadabhai Naoroji ( 1825-1917), also known as the Grand Old Man of India. Jews found refuge in south India after the destruction of the Temple by the Romans in 70 C.E. and have remained a part of the Indian religious scene since then, some even returning to Israel after it was founded in 1948. Islam arrived in Kerala as soon as it was founded and one of the earliest mosques in the history of Islam is found in India. Islam differs from the previously mentioned religions inasmuch as it went on to gain political hegemony over parts of the country for considerable periods of time, which meant that its impact on the religious life of the subcontinent has been greater compared to the other religions. It has also meant that Islam has existed in a religiously plural environment in India for a longer period than elsewhere in the world so that not only has Islam left a mark on India, India has also left its mark on it. Indeed all the three religions covered in this volume share this dual feature, that they have profoundly influenced Indian religious life and have also in turn been profoundly influenced by their presence in India. (shrink)

The earlier volume in this series dealt with two religions of Indian origin, namely, Buddhism and Jainism. The Indian religious scene, however, is characterized by not only religions which originated in India but also by religions which entered India from outside India and made their home here. Thus religious life in India has been enlivened throughout its history by the presence of religions of foreign origin on its soil almost from the very time they came into existence. This volume covers (...) three such religions—Zoraoastrianism, Judaism, and Islam. In the case of Zoraostianism, even its very beginnings are intertwined with India, as Zoroastrianism reformed a preexisting religion which had strong links to the Vedic heritage of India. This relationship took on a new dimension when a Zoroastrian community, fearing persecution in Persia after its Arab conquest, sought shelter in western India and ultimately went on to produce India’s pioneering nationalist in the figure of Dadabhai Naoroji ( 1825-1917), also known as the Grand Old Man of India. Jews found refuge in south India after the destruction of the Temple by the Romans in 70 C.E. and have remained a part of the Indian religious scene since then, some even returning to Israel after it was founded in 1948. Islam arrived in Kerala as soon as it was founded and one of the earliest mosques in the history of Islam is found in India. Islam differs from the previously mentioned religions inasmuch as it went on to gain political hegemony over parts of the country for considerable periods of time, which meant that its impact on the religious life of the subcontinent has been greater compared to the other religions. It has also meant that Islam has existed in a religiously plural environment in India for a longer period than elsewhere in the world so that not only has Islam left a mark on India, India has also left its mark on it. Indeed all the three religions covered in this volume share this dual feature, that they have profoundly influenced Indian religious life and have also in turn been profoundly influenced by their presence in India. (shrink)

Current tendencies in religious studies and theology show a growing interest for the interchange between religions and the cultures of rationalization surrounding them. The studies published in this volume, based on the international conferences of both the Berlin-Brandenburgische Akademie der Wissenschaften and the Israel Academy of Sciences and Humanities, aim to contribute to this field of interest by dealing with concepts and influences of rationalization in Judaism, Christianity, Islam and religion in general. In addition to taking a closer (...) look at the immediate links in the history of tradition between those rationalizing movements and evolutions in religion, emphasis is put on intellectual-historical convergences: Therefore, the articles are led by central comparative questions, such as what factors foster/hinder rationalization?; where are criteria for rationalization drawn from?; in which institutions is rationalization taking place?; who propagates, supports and utilizes rationalization? (shrink)

_Jung and the Monotheisms_ provides an exploration of some of the essential aspects of Judaism, Christianity and Islam. Leading Jungian analysts, theologians and scholars - including Baroness Vera von der Heydt, Ann Belford Ulanov and Murray Stein - bring to bear psychological, religious and historical perspectives in an attempt to uncover the nature and psychology of the three monotheisms. The editor, Joel Ryce-Menuhin, is especially concerned to bring both the essential and comparative elements of the religious psychology of (...) Islam to the attention of the contemporary reader and to provide a forum for an increased dialogue between the three monotheisms. (shrink)

: The modern era may be deemed as that of scientific and technologicaldevelopment but peace and harmony among the people remain elusive. Thetwo world wars, Palestinian problem, bombing of world twin towers, invasionof Muslim countries by Americans and allied forces, and the continuous bloodshedding of humanity in one form or another in different parts of the world, allthese horrifying phenomena prove lack of political will on the part of UnitedNations. Had religions in the strife-torn regions played their crucial role, therewould (...) never have occurred bloodshed of the humanity. Judaism, Christianity,and Islam account for the big majority in the world today and have so manythings in common, especially essential human values guided by two universalprinciples, unity of God and unity of man. The Ten Commandments in theTorah, confirmation of the Mosaic Law in the Bible, and reconfirmation of theMosaic and Biblical instructions in the Qur’an still hold the significance forcreating peace and harmony among people of the three creeds. (shrink)

Over 700,000 copies of the original hardcover and paperback editions of this stunningly popular book have been sold. Karen Armstrong's superbly readable exploration of how the three dominant monotheistic religions of the world—Judaism, Christianity, and Islam—have shaped and altered the conception of God is a tour de force. One of Britain's foremost commentators on religious affairs, Armstrong traces the history of how men and women have perceived and experienced God, from the time of Abraham to the present. From (...) classical philosophy and medieval mysticism to the Reformation, the Enlightenment, and the modern age of skepticism, Armstrong performs the near miracle of distilling the intellectual history of monotheism into one compelling volume. (shrink)

Comparative Religious Law provides for the first time a study of the regulatory instruments of Jewish, Christian and Muslim religious organisations in Britain in light of their historical religious laws. Norman Doe questions assumptions about the pervasiveness, character and scope of religious laws, from the view that they are not or should not be recognised by civil law, to the idea that there may be a fundamental incompatibility between religious and civil law. It proposes that religious laws pervade society, are (...) recognised by civil law, have both a religious and temporal character, and regulate wide areas of believers' lives. Subjects include sources of law, faith leaders, governance, worship and education, rites of passage, divorce and children, and religion-State relations. A Charter of 'the principles of religious law' common to all three Abrahamic faiths is proposed, to stimulate greater mutual understanding between religion and society and between the three faiths themselves. (shrink)

The book explores ancient interpretations and usages of the famous Delphic maxim “know yourself”. The primary emphasis is on Jewish, Christian and Greco-Roman sources from the first four centuries CE. The individual contributions examine both direct quotations of the maxim as well as more distant echoes. Most of the sources included in the book have never previously been studied in any detail with a view to their use and interpretation of the Delphic maxim. Thus, the book contributes significantly to the (...) origin and different interpretations of the maxim in antiquity as well as to its reception history in ancient philosophical and theological discourses. The chapters of the book are linked to each other by numerous cross-references which makes it possible to compare the different views of the maxim with each other. It also helps readers to notice relationships and trajectories within the material. The explorations of the relevant sources are also set in the context of ongoing debates about the shape and nature of ancient conceptions of self and self-knowledge. The book thus demonstrates the wide variety of philosophical and theological approaches in that the injunction to know oneself could be viewed and how these interpretations provide windows into ancient discourses about self and self-knowledge. (shrink)

Fourteen essays by leading scholars from around the world explore the theological, philosophical, and historical connections between the three Abrahamic faiths and ethics. Timely reading for students of religion, philosophy, and ethics.

A comparative analysis of pacifism, just/limited war and total/indiscriminate war in Judaism, Christianity and Islam.

In almost all of the teaching of religion it is possible to find the message of peace and violence. Islam, as a word means peace, well-being, tranquility and surrender. The claim that Islam is a religion of peace, stems from its lexical meaning. The Torah aims to protect the peace of individuals and communities that have a different faith and relationship based on justice and empathy. The Ten Commandments is recognized as a basic summary of the belief system of Jews. (...) Christianity defined itself as a religion based on love. Christians claim that God himself is love, Jesus, apostles, the church fathers ultimately all Christians are messengers of love and the people are builders of peace. The perspective on sacred texts can affect the message that you try to deduce, with this assumption, the opposing ideas of people which are derived from Holy Scriptures can be based on their personality, family and social experience. In this study, the sacred texts of Judaism, Christianity and Islam will be taken into account and by using a holistic approach, it will try to put forward a message that constitute to the theological basis that members of the same faith or different religions that can live in peace. In the introduction, a brief summary of their contribution to world peace is given. The main body of the article is organized in comparative study under three parts: religions contribution to peace in individual, family and societal life. In this scope, a measure of understanding among, first Orthodox and other Judaism branches, has been identified on message of of peace, then the same process is repeated for Catholic, Protestant and Orthodox Christianity. In Islam, the message of peace has been identified by individual verses as well as their application through its Prophet. (shrink)

Introduction By Charles Randall Paul Thank you very much. Thank you very much Reverend Kowalski. I will now introduce our panel. I'll make my own remarks I ...

Enoch from Antiquity to the Middle Ages, vol. 1: Sources from Judaism, Christianity, and Islam. By John C. Reeves and Annette Yoshiko Reed. New York: Oxford University Press, 2018. Pp. vii + 403. $150.

_ Source: _Volume 25, Issue 2, pp 232 - 255 In Book III of _The Star of Redemption_, Franz Rosenzweig contrasts Judaism and Christianity: Judaism consists in the eternal passage of a people from creation to revelation; it suspends the divide between God’s presence and his worldly manifestation. For Rosenzweig, being Jewish means to be with God in the world. Christianity, however, defers salvation. While Judaism is with God in the world, Christianity retreats from (...) God and the world. Christianity therefore has no “immediacy.” How can both Judaism and Christianity then live in immediacy with God in the world? Seeking to overcome Rosenzweig’s dichotomy, I endeavor to think an immediate relationship with God in the world by turning to one of Rosenzweig’s “biggest names”: Hermann Cohen. Following Cohen, I take it that Judeo-Christian continuity begins before both religions. I wish to explore the passage from the origin to the prophetic that constitutes the idea of a “pure monotheism” in Cohen’s philosophy. (shrink)

_ Source: _Volume 25, Issue 1, pp 36 - 58 This essay explores Martin Buber’s rendering of Jesus and the Ba‘al Shem Tov as two exemplars of religious anarchism that create a lens through which to see the symmetry between Judaism and Christianity. The essay argues that Buber’s use of Jesus to construct his view of the Ba‘al Shem Tov enables us to revisit the “parting of the ways” between Judaism and Christianity through the category of (...) the religious anarchist. (shrink)

It is rather difficult to detail the history of Abyssinian Judaism. Although there is no clear information on the subject, the existence of a Jewish ethnic group in Abyssinia is generally explained as the result of contact with members of the ancient Jewish community. Recent research point out a much more different and complex picture of Judaism in Abyssinia. First of all, it is important to know that in the early stages of Abyssinia, an ethnically and religiously differentiated (...) (distinguishable) Jewish community has yet been encountered. What should be questioned in the study of Abyssinian Judaism is the Ethiopian Orthodox Tawhid Church (Abyssinian Orthodox Church) itself, which for many years served as a vehicle for transmitting Hebrew elements. In that sense Abyssinian Orthodox Christianity offers one of the most unique expressions of world Christianity; is still observing the Sabbath and still continuing to circumcise boys. Moreover, it maintains the belief that the Ark of the Covenant was brought to Ethiopia before the destruction of the Solomon’s Temple. If Abyssinian Christianity which has a Judeo-Christian tradition is to be igno-red and a separate history of Abyssinian Judaism (as a community) is to be established with evidence, it is understood that the starting point could be after the 14th century. The claim of the study is that the formation process of Abyssinian Juda-ism may have been a development formed by Abyssinia's own choice with the acceptance of Christianity rather than a direct continuation of a Jewish group. The weight of Jewish influence in the Falasha community, which is claimed to be the present representative of Abyssinian Judaism, is related to the orientation of the local monks after the 15th century and the result of the texts they convey (transfer). When the ethnic and religious positions of the Falashas are evaluated objectively, the Falashas are directly embedded in the Judeo-Christian tradition of Abyssinia. Therefore, it is understood that Falashas cannot be held responsible for Jewish influence in the face of Abyssinian Christianity which has followed a Judeo-Christian tradition for many years. (shrink)

This brilliant and engaging critical encounter between Jean-Francois Lyotard and Eberhard Gruber has as its focus a single punctuation mark-the hyphen connecting "Jew" and "Christian" in the expression "Judeo-Christian." While focusing on the nature, meaning, and function of this hyphen, the authors are able to analyze many of the essential differences between Judaism and Christianity, as well as the most significant historical and political consequences of these differences from the Roman Empire to the Shoah. Beginning with a reading (...) of the Letters of Paul, they contrast the Jewish and Christian positions on a variety of issues ranging from emancipation, history, sacrifice, incarnation, faith, law, and sexual difference to the value that is accorded reading, writing, and interpretation within these two traditions. (shrink)

The central ideas of early object relations theory are heavily inflected with Christian anti-Judaism, particularly as found in the work of Ian Dishart Suttie, now credited as the founder of this tradition. The critique of Freud launched by Suttie repudiates Freudian theory as a “disease” inextricably connected to Freud being a Jew. Suttie’s portrayal of Judaism both conforms to and replicates those theological commitments that privilege a triumphalist, supersessionist Christianity that breaks with Judaism, understood as devoid (...) of love, ethics, and social justice interests. The paper argues that the elements organizing the central concepts that structure Suttie’s Christian prejudice constitute distorting ideological interests that circulate and shape important strands of contemporary object relations theory. Central to the authors discussed is a repudiation of Freud’s theory of unconscious drives on the basis of privileging love and intersubjectivity as the motivators of human psychological development made possible by Jesus and Christianity. The paper demonstrates that contemporary object relations theory remains heavily indebted to Suttie while remaining oblivious to his explicit anti-Judaism. (shrink)