Search Results

1 - 10 of 128 items :

Clear All

The Increasing Social Relevance of the Catholic Liturgical and Theological Reform Regarding Judaism (Nostra aetate 4): an Orthodox Point of View* AlexAndru IonIţă** One of the smallest and most influential documents of Vatican II is the Nostra aetate ( declaration. The dynamic of the discussions as it was formulated and the subsequent arduous process of and reception application on local church level proved that the reconsideration of the attitude of the Roman-Catholic Church towards Judaism was concealing unforeseen consequences at the moment of the

Kulturelle Differenzen und ihre Auswirkung auf die ökumenische Frage im heutigen Judentum AlinA Pătru* Cultural differences and their impact on the ecumenical issue in today’s Judaism It is not only the case of Christianity that different religious options spring from cultural differences, but it goes the same for other religions too, even for ethnic religions. Using the example of today Judaism, this study seeks to show how different cultural backgrounds lead to different religious forms, and how they may bring about tensions between members of the same

RES 11 (2/2019), p. 237-252 DOI: 10.2478/ress-2019-0017 Facing Anti-Judaism in the Romanian Orthodox Church: Why the Need to Accommodate the Biblical and the Liturgical Texts? Alexandru Mihăilă* The modern problem of political correctness appeared recently in the Romanian Orthodox Church too and produced different reactions. In this paper I want to discuss the anti-Judaic language that can be encountered in the cult, particularly during the Holy Week, and the solutions to treat these expressions. In the Catholic and Protestant world, the anti-Judaic speech


The concept of Jewish ethics is elusive. Law occupies a prominent place in the phenomenology of traditional Judaism. What room is left for ethics? This paper argues that the dichotomy between law and ethics, with regard to Judaism, is misleading. The fixity of these categories presumes too much, both about normativity per se and about Judaism. Rather than naming categories “law” and “ethics” should be seen as contrastive terms that play a role in fundamental arguments about how to characterize Judaism.

The Positive-Historical trend in German Judaism located itself between modern Orthodoxy, as symbolized most prominently by Rabbi Samson Raphael Hirsch, and Reform or Liberal Judaism, as represented especially by Rabbi Abraham Geiger. Its central position and unclear boundaries gave it the advantage of drawing adherents from a broad spectrum of religious Jews, but also attracted attacks from both sides. Both in Europe and in America, it emerged as a revolt against the Reform movement in which it had participated up to a point. In Germany, the establishment of the

geometrical, describing cosmology. [2] Semper in his Bekleidungstheorie was the first to usher non-Western ideas which can be related to Islamic tradition. [3] The text of the Second Commandment made Judaism reluctant to tackle the issue of the visual element, as it is less strict than Islam, but also less willing to address the problem of representation, actually non-representation. [4] for instance wall painting with some empty patches, faint lines, which can be interpreted in several ways. [5] There have been earlier ‘cultural borrowings,’ like Johann Fischer von Erlach

RES 11 (2/2019), p. 167-179 DOI: 10.2478/ress-2019-0013 Jüdische Elemente in der Tradition der Orthodoxen Kirche1. Ein Beitrag im Zeichen des Dialogs Ioan Moga* Jewish Elements in the Tradition of the Orthodox Church. A Contribution to Dialogue The present article deals with the question of Jewish and Christian-Orthodox dialogue. The author focuses on the ambivalences regarding the relation to Jewish heritage in the liturgical tradition of the Orthodox Church: on the one hand, an un-reflected anti-Judaism of the old byzantine texts (especially in the “Holy

. 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


In every culture, people have always used symbols giving them sense and assigning them a specific meaning. Over the centuries, with the passage of time religious symbols have mingled with secular symbols. The charisms of Judaism have mutually intermingled with the Christian ones taking on a new tribal or national form with influences of their own culture.

The aim of this article is to analyze and determine the influence of Judaic symbols on religious and social life of the Jews. The article indicates the sources of symbols from biblical times to the present day. I analyzed the symbols derived from Jewish culture, and those borrowed within the framework of acculturation with other communities as well. By showing examples of the interpenetration of cultures, the text is an attempt to present a wide range of meanings symbols: from the utilitarian, through religious, to national ones. It also describes their impact on the religious sphere, the influence on nurturing and preserving the national-ethnic traditions, sense of identity and state consciousness. The political value of a symbol as one of the elements of the genesis of the creation of the state of Israel is also discussed.

In 1845, the German Rabbi Zechariah Frankel (1801–1875) quit the second liberal rabbis’ conference in Frankfurt am Main and established a new German-Jewish midstream movement—“the positive-historical Judaism.” Nine years later, he led the first rabbinical seminary in Germany, the Jewish-Theological Seminary of Breslau , and actually was the guide and intellectual-religious authority for new generations of rabbis, who followed his legacy. His ideology was midway between the Jewish Orthodoxy and Jewish Liberal movement. On him, see: Ismar Schorsch, From Text to