Suchergebnisse

Why do conflicts between states and national movements continue to be "nationalist", concerned almost exclusively with self-determination and control over territory, rather than crusades on behalf of faith? Our basic claim is that the nature of the present international system bolsters the dominant position of nationalists in a given conflict with an opposing political entity, as well as within their own constituency. For this reason, the Palestinian leadership has never entered a power-sharing arrangement with the Islamists, and in Israel, the consociational arrangement with the national religious camp floundered when this internal arrangement threatened Israel's relationship with its key ally, the USA, and jeopardized its standing in the international community. Religion expresses, however, important primordial values, particularly in Palestinian society, and is often a crucial dimension of collective identity. It is only natural, then, that nationalists use religious groups and their symbols as a means in the struggle to achieve their national or state-centered goals.

Die Verhältnisbestimmung von christlichem und jüdischem Glauben führt nach wie vor ein Schattendasein in der Systematischen Theologie. In einigen theologischen Nischen hat eine systematische Aufarbeitung antijudaistischer Tendenzen in der christlichen Theologie begonnen. Wiederholt wird eine Revision von Grundbeständen christlicher Dogmatik gefordert. Insbesondere die philosophische Orientierung traditioneller Dogmatik steht im Kreuzfeuer der Kritik. Muss das Verlernen antijudaistischer Denkgewohnheiten notwendig einen Bruch mit den philosophischen Traditionen und Theoriebildungen der christlichen Theologie nach sich ziehen? Ist eine Christologie vorstellbar, die sich philosophisch verantworten kann, ohne in antijudaistische Denkmuster zu verfallen? Stephan Vasel untersucht eine repräsentative Auswahl christologischer Entwürfe: Ansätze, die sich vorrangig der Verantwortung vor dem Judentum verpflichtet wissen und Konzepte, die eine primär philosophisch orientierte Theologie verfolgen. Er entwickelt Perspektiven und Lösungsansätze, die den christlich-jüdischen Dialog vom Rand der christlichen Theologie in ihr Zentrum holen können.

Diese Studie versteht sich als ein Beitrag zur Mentalitätsgeschichte des Bürgertums im Deutschen Kaiserreich. Im Blickpunkt steht die Frage nach Kontinuität und Wandel von Judenbildern. Inwieweit sind Mythen und Vorurteile über Juden schichten- und epochenübergreifend? Und inwieweit spiegelt sich in ihnen ein epochenspezifisches oder gruppeneigenes Zeitbewusstsein wider? Die Kontroverse um eine sozial übergreifende deutsche Mentalität, die den NS-Massenmord erst möglich gemacht habe, wird von den Ergebnissen dieser Arbeit aus um wesentliche Aspekte bereichert.

An analysis is made of English reactions to (1) present Commonwealth immigration, (2) Jewish immigration at the turn of the cent. In spite of diff's in historical background, close similarities are discovered, which are governed by the sociol'ly unique position shared by colored person & Jew; by the fact that each is, or is felt to be, the object of an hostility qualitatively & quantitatively diff from that experienced by 'foreigners.' In both cases, physically distinguishable groups of immigrants intensify their strangeness by crowding together into areas of Ur decay, for whose problems they become the scapegoat. This results in host images of invasion, fears of displacement, disease & mongrelization, & in memories of a mythical golden age. However, the expression of this hostility is muffled rather than increased by a consciousness of the immigrant's racial background. The fear of seeming to be associated with racial prejudice produces a pol'al reaction that is ambiguous, both in word & action, at every level (the inhabitants & agitators of the immigrant quarters, trade unions, Parliament, & gov). The role of the agitator is thus to legitimize hostility-to convince those for whom, & those to whom, it speaks that grievances against the immigrant are not to be subsumed under the disreputable category of prejudice. AA.

Starting around 1900, there is an intense discussion of the philosophy and literature of the ›Christian poet‹ Sören Kierkegaard amongst Jewish intellectuals in many different fields. In German-speaking Europe, this discussion culminates in euphoric and identificatory statements that fully appropriate Kierkegaard for Judaism or the »Jewish way of seeing the world«: »Nowhere« has the »core of the Jewish way of seeing the world« been captured as poignantly as in Kierkegaard's »Fear and Trembling«, says Max Brod in »Heidentum ‒ Christentum ‒ Judentum« (1921). In his diaries, the seventeen-year-old Gershom Scholem reflects on the »brilliant books« by the Dane and goes as far as to completely appropriate Kierkegaard for Judaism: »Kierkegaard is a Jew!« Such an empathic reception amongst Jews is remarkable considering the explicitly Christian thrust of many of Kierkegaard's writings. This begs the question of why and in what way Kierkegaard's work became particularly relevant in the context of Jewish Modernity. How is Kierkegaard's thought being used in that context, in theological, political and literary ways? What aspects of his writing become particularly attractive and inspirational? What is the impetus of the various interpretations of Kierkegaard and what function do they serve in the broader context, for example in discussions revolving around Jewish identity? Those questions have so far at most been raised marginally; in my dissertation, I have attempted to treat them more thoroughly and in context. The dissertation is divided into two big parts. The first section deals with the predominantly theoretical reception of Kierkegaard that thinkers such as Scholem, Martin Buber and Franz Rosenzweig practiced. The material treated mostly consists of philosophical and theological texts as well as autobiographical material such as diaries and letters; both explicit and implicit references are discussed. The second section deals with the literary reception of Kierkegaard and focuses mostly on what has become known as the ›Prager Kreis‹ through the writings of Max Brod. Besides Brod, Franz Kafka and Franz Werfel are of particular interest. The project aims to capture what could be called a dialogical network within which Kierkegaard was read, appropriated, transformed and partly also rejected.

Why are conceptions of afterlife so diverse in both Jewish and Christian antiquity? This collection of essays offers explanations for this diversity through the lens of social memory theory. The contributors attempt to understand how and why received traditions about the afterlife needed to be altered, invented and even forgotten if they were to have relevance in the present. Select ancient texts conveying the hopes and fears of the afterlife are viewed as products of transmission processes that appropriated the past in conformity with identity constructs of each community. The range of literature in this collection spans from the earliest receptions of Israelite traditions within early Judaism to the Patristic/Rabbinic period

Cover -- Finding Order in Diversity -- Title -- Copyright -- Dedication -- CONTENTS -- Acknowledgments -- Graphs -- INTRODUCTION The Stubborn Problem of Confessionalism -- CHAPTER 1 Hopeless Romantics: Catholic Activists and the Josephist State, 1792-1820 -- CHAPTER 2 Lost in an Ultramontanist Storm: Austria and the Catholic Revival in the West, 1820-1848 -- CHAPTER 3 Free at Last: Protestants in the Habsburg Empire -- CHAPTER 4 Serving Two Masters: Habsburg Orthodoxy on the Confessional Faultlines Between East and West -- CHAPTER 5 A Road Paved with Good Intentions: Judaism and Toleration in the Habsburg Empire -- CHAPTER 6 Making the Habsburg Empire Catholic Again: 1848 and the Emergence of Popular Catholicism in the Habsburg Empire -- Epilogue -- Notes -- Bibliography -- Index -- About the Author.

"Most of the essays in this volume were originally delivered as papers at a conference in Uppsala, Sweden, in October 2017, by top scholars in this evolving field. The conference had a theme of the Roman Catholic theology of religions, which in general terms makes up the subject of the foreword and the first three essays of the book, the third of which addresses Judaism specifically. The next three essays discuss the status of truth claims in Catholic and Christian theology of religions. In the final four essays of the book, the special case of Islam in relation to Christianity is specifically in focus. The concluding essay, "A Faithful Interpretation of Islam," gives the collection its name"--