The Fracturing of German Judaism

2021 ◽  
pp. 384-410
Author(s):  
Michah Gottlieb
Keyword(s):  
Jewish Community ◽  
German Jews ◽  
The Bible ◽  
The Right

This chapter explores the sectarian Orthodoxy of Hirsch’s Pentateuch. It is argued that the immediate context for Hirsch publishing his Pentateuch was the stunning success of the moderate Reformer Ludwig Philippson’s Israelite Bible (Israelitische Bibel). Philippson presented his Bible as an inclusive work to unite all German Jews including the Orthodox. It is shown that an important motivation for Hirsch’s Pentateuch was to prevent Orthodox communities from accepting Philippson’s Bible. Hirsch’s and Philippson’s Bibles are compared and connected to their opposing stances on the “Secession Controversy” of the 1870s that centered on the right of Orthodox congregations to withdraw from the governmentally-recognized official Jewish community. It is demonstrated that while Hirsch came to embrace the moniker “Orthodox” in 1854, during the “Secession Controversy” he distinguished his Neo-Orthodoxy from Ultra-Orthodoxy through a biting attack on the leading Ultra-Orthodox rabbinical authority in Germany at the time, Rabbi Seligmann Bamberger. While the early Hirsch presented a new, inclusive vision of German Judaism through his reading of the Bible in the Nineteen Letters, it is argued that the later Hirsch’s sectarian Neo-Orthodoxy which he grounded through his Pentateuch translation and commentary became emblematic of the irreparable fragmentation of German Judaism.

Konsep Memilih Pasangan Hidup Menurut 2 Korintus 6:14-15 Dan Aplikasinya Terhadap Pencegahan Perkawinan Beda AgamaKonsep Memilih Pasangan Hidup Menurut 2 Korintus 6:14-15 Dan Aplikasinya Terhadap Pencegahan Perkawinan Beda Agama

2021 ◽  
Author(s):  
Candra Gunawan Marisi
Keyword(s):  
Social Relations ◽  
Role Models ◽  
Belief Systems ◽  
Apostle Paul ◽  
2 Corinthians ◽  
The Bible ◽  
The Family ◽  
Patterns Of Behavior ◽  
Effective Role ◽  
The Right

The concept of choosing a life partner for young people today needs more attention. Incorrect selection will lead them to circumstances and family situations that are certainly not based on the Word of God. The planting of children's faith must begin at an early age so that it can become a guide for them when they grow up and start thinking about family life. The basics and criteria in choosing a marriage partner according to Christian teachings must be planted in children so that wherever they are or whatever environment they are in, they are still able to hold and have a principle of choosing the right life partner according to the Bible. , The family is a fellowship consisting of people who are bound by each other by the most close ties of blood and social relations. How a child grows into adulthood is influenced by the family. Parents must be good models of Christian faith in order to be effective role models for the internalization of Christian belief systems, values and patterns of behavior. Parents must first live in truth in order to be a model of faith for children, in 2 Corinthians 6: 14-15. The Apostle Paul wrote a letter to the Corinthians about a spouse because there were believers there who had a spouse who did not believe in Jesus. The Apostle Paul also said that no similarities could be found through marriage that did not worship the same God.

Ecumenical Church and Religious Conversion

2001 ◽  
Vol 18 (1) ◽  
pp. 181-201
Author(s):  
Lalsangkima Pachuau
Keyword(s):  
Eighteenth Century ◽  
Religious Conversion ◽  
Christian Community ◽  
Indian Constitution ◽  
The Bible ◽  
The World ◽  
The Right

AbstractIn this article, Lalsangkima Pachuau responds to contemporary accusations in India that Christian missionaries are forcing conversions, and thereby turning Indians away from their culture. While the Indian Constitution guarantees the right to "propagate" religion, and therefore to accept the movement from one religion (e.g. Hinduism) to another (e.g. Christianity), what is important to understand that "conversion" is not primarily a call to move from one religion to another--much less to abandon one's culture--but is a movement away from self and the "world" toward God. Conversion understood as "changing religions" is much more the product of seventeenth and eighteenth century evangelicalism than it is a true understanding of the Bible. Mission is always about conversion, and entails the invitation to enter the Christian community; such invitation, however, should always be distinguished from a proselytism that only focuses on a change of religious allegiance.

From Christian to Jew

2021 ◽  
pp. 27-45
Author(s):  
Laura Arnold Leibman
Keyword(s):  
Jewish Community ◽  
Caribbean Sea ◽  
People Of Color ◽  
South American ◽  
Crucial Step ◽  
The Caribbean ◽  
American Colony ◽  
The Right

The next crucial step in the siblings’ journey to gain the right to live and pray as they pleased came in 1811 when they moved to Suriname, a South American colony on the Caribbean Sea. In Suriname, Sarah and Isaac found their home among the largest multiracial Jewish community in the Americas and formally converted to Judaism. This community provided a spiritual home for Sarah and Isaac, but it also marked them as second-class citizens. Since their father, Abraham, had not married their mother, Surinamese law considered Sarah and Isaac people of color. This racial designation followed them into the synagogue, where they would sit separately from whites and couldn’t partake in synagogue honors. This chapter places the siblings’ experiences alongside that of other multiracial Jews who lived in Paramaribo at that time, highlighting their battles against oppression.

Three Themes in Sefer Ḥasidim

2020 ◽  
pp. 5-69
Author(s):  
Haym Soloveitchik
Keyword(s):  
Natural Law ◽  
Historical Context ◽  
Theoretical Evaluation ◽  
German Jews ◽  
Sources Of Authority ◽  
The Right ◽  
Sense Of Justice ◽  
Hasidei Ashkenaz ◽  
Talmud Torah ◽  
Common Perception

This chapter discusses how R. Yehudah he-Ḥasid's sense of right and justice, what he termed din shamayim (heavenly law), had little in common with halakhic norms; it resembled instead the 'natural law' of the Stoics, a sense of justice imprinted in all men's minds that guided them to a common perception of the right and the equitable. The meaning often given to din shamayim, the centrality attributed to it in the German Pietists' thought, and the image of the-Ḥasid as torn (consciously or not) between two competing sources of authority reveal more about the outlook of modern Jewish historiography than about the thinking of those medieval German Jews who so aspired to the epithet 'Ḥasidim'. The chapter then questions whether the celebrated remarks of Sefer Ḥasidim about talmud Torah and talmidei ḥakhamim constituted a theoretical evaluation of these institutions and thus expressed a basic axiological critique, or whether these words arose from a distinct historical context and possessed a specific address. It is the tosafist movement that forms the backdrop to Ḥasidei Ashkenaz. Much of Sefer Ḥasidim, both good and bad, is a product of and a response to the disruptive effects of the new dialectic.

Explaining the Inexplicable

2008 ◽  
pp. 134-142
Author(s):  
David Berger
Keyword(s):  
Jewish Community ◽  
Orthodox Jews ◽  
Formal Relations ◽  
The Right ◽  
Modern Orthodox ◽  
The Ideal

This chapter provides some tentative explanations for Chabad messianism. One of these explanations is the ideal of unity and the avoidance of communal strife. Every practising Jew has heard countless sermons about the imperative to love one's neighbour, particularly one's Jewish neighbour. While rhetoric about this value cuts across all Orthodox—and Jewish—lines, it is especially compelling for Modern Orthodox Jews who maintain cordial, even formal relations with other denominations and pride themselves on embracing an ideal of tolerance. No Orthodox Jew believes that everyone committed to the Jewish community has the right to serve as an Orthodox rabbi because of the value of unity. The appeal to this principle is relevant only after one has concluded that Lubavitch messianism is essentially within the boundaries of Orthodoxy. Since this is precisely what is at issue, the argument begs the question. The chapter then considers the explanations concerning orthopraxy, the balkanization of Orthodoxy, and Orthodox interdependence.

New Testament Eschatology

1953 ◽  
Vol 6 (2) ◽  
pp. 136-155 ◽  
Author(s):  
C. K. Barrett
Keyword(s):  
New Testament ◽  
Classical Field ◽  
Characteristic Pattern ◽  
Christian Theology ◽  
The Bible ◽  
The Earth ◽  
Historical Processes ◽  
Last Judgment ◽  
Current Usage ◽  
The Right

In the terminology of classical Christian theology the word eschatology means ‘the doctrine of the last things’. A discussion of NT eschatology would, under such a definition, treat of the hope of life after physical death, personal immortality, the general resurrection, the last judgment, heaven and hell. This use of the word remains of course in current usage; but in modern biblical discussion ‘eschatology’ is commonly employed in a somewhat different way, which may be defined by the statement that in characteristically eschatological thinking the significance of a series of events in time is defined in terms of the last of their number. The last event is not merely one member of the series; it is the determinative member, which reveals the meaning of the whole. Such thinking inevitably assumes the reality of historical processes, and that they are meaningful; in this, of course, it is fully consistent with Biblical thought as a whole; indeed, it might be said that the Biblical view of history derives its characteristic pattern from the fact that the Bible is a predominantly eschatological book. This is not to say either that the whole of the Bible is written from an eschatological standpoint, or that eschatological writing is not to be found outside the Bible; but the Bible is undoubtedly the classical field of eschatology, dominated as it is by the belief that the Judge of all the earth will do right, but that the right which He does will not necessarily be seen to be right until it is brought to a full end.

scholarly journals Korelasi Pemahaman Memberi Persembahan Dari Lukas 21:1-4 Terhadap Partisipasi Memberi Jemaat Gereja Sidang Jemaat Allah Desa Pait - Kasembon Malang

2017 ◽  
Vol 2 (2) ◽  
pp. 38-50
Author(s):  
Kasiatin Widianto
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Quantitative Research ◽  
Gospel Of Luke ◽  
The Bible ◽  
The New Testament ◽  
The Right

Offering made by Christians today cannot be separated from the teachings of the Bible both the Old Testament and the New Testament. Offerings should be offered seriously with full sincerity and an attitude of sacrifice. Giving offerings does not talk about how much material or wealth is given, but talks about sincerity and longing to give the best to God. The discussion of the results of quantitative research proved that the congregation of the Gereja Sidang Jemaat Allah Pait Kasembon Malang understood the doctrine of the meaning of giving offerings in the Gospel of Luke 21: 1-4 for 44.5%, so the congregation would participate in giving offerings with the right motivation and the best quality for God. Thus the results of this study indicate that the result is in accordance with what the researcher has proposed before.

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