Did Augustine Abandon His Doctrine of Jewish Witness in Aduersus Iudaeos?

2019 ◽  
Vol 50 (2) ◽  
pp. 171-195
Author(s):  
John Y. B. Hood ◽  

Augustine’s doctrine of Jewish witness maintains that, although Christianity has superseded Judaism as the one true religion, it is God’s will that the Jews continue to exist because they preserve and authenticate the Old Testament, divinely-inspired texts which foretold the coming of Jesus. Thus, Christian rulers are obligated to protect the religious liberties of the Jewish people, and the church should focus its missionary efforts on pagans rather than Jews. Current scholarly consensus holds that Augustine adhered consistently to this doctrine from its first iteration in Contra Faustum in 398 until his death in 430. However, this essay argues that, when Augustine spoke his last words on the subject in the Tractatus Aduersus Iudaeos (427–430), the doctrine was no longer his primary guide in thinking about how Christians should interact with Jews. In marked contrast to his earlier views, here, Augustine passionately urges Jews to accept Christ and encourages his congregation to try to convert them. This reading of the Tractatus Aduersus Iudaeos calls for a re-examination of the development of Augustine’s teaching, particularly in the context of dramatic changes in imperial policy toward Jews in the 420s.

Vox Patrum ◽  
2018 ◽  
Vol 70 ◽  
pp. 243-258
Author(s):  
Bogdan Czyżewski

The monasteries which were raised in the Church in first centuries demanded rules stating life of their members. The initatior and founder of these monasteries was saint Pashomius. It’s noteworthy to remind anonymous work which were made in nine century called The Regula Magistri. This extensive ancient opus containing collection of monastic rules written by author of unknown name, was created in about fifth century south of Rome. Nowadays, we assume that The Regula Magistri became a model for the rule of Saint Benedict. The Rule of the Master was written for the monastery where the leading role was up to Abbot. He was the one who was preaching, teaching and he, indeed, was a master for his dis­ciples. Several chapter of this monumetal work is dedicated to the rules and proce­dures of choosing the abbot. It also contains list of the most important tasks which belonged to his office – these are the subject of this study. What’s interesting is that, the new abbot was being elected by his predecessor when he sensed that he is going to die shortly or serious ill makes him incapable of continuing his tasks. Abbot was looking after his brothers and encouraged them to acquire virtues. This kind of challenge could seem useful, because it was the motivating factor to, fulfill God’s will with dignity and humble, and also to life by the abbey’s rules. On the other hand, it could also had been dramatic, because the ascetic way of life sometimes was understood only in human succes category. The candidate was introduced on his duty by local bishop in special liturgical rite. There were also rules dedicated to possibly removal of the abbot, who – when his predecessor still lived – seemed to be unhumble and improper man for this office. The Rule also contains special instruction for the situation, when abbot dies in sudden death and had not decided who would have been his successor. The author of the Master’s Rule also draws attention to the manner of teaching conducted by the Abbot. The most important was the testimony of life, fidelity to the binding rules, exercising in virtues and avoiding sins. The Rule of the Master teach the Abbot, that he should be humble, treat the brothers equally, be responsible for the others and for himself, and ask as all brother for the opiniong in issues relating to the monastery.


1929 ◽  
Vol 9 (2) ◽  
pp. 83-100 ◽  
Author(s):  
G. McN. Rushforth

Émile Mâle says that medieval Christian art in its last period had lost touch with the great tradition of symbolism which had been so important in the twelfth and thirteenth centuries, and still largely dominated the art of the fourteenth. But there was one great symbolical idea which survived, and that was the harmony of the Old and New Testaments; and so we find among the most popular subjects of fifteenth-century Church art the concordance of the Apostles and Prophets in the Creed, and the series of parallels between the life of Jesus and episodes of Old Testament history, which were summed up and digested in the Biblia Pauperum and the Speculum Humanae Salvationis. The reason for the popularity of these subjects was, no doubt, their didactic value, and though Mâle does not develop this side of the subject, we may say that one, though not the only, characteristic of the religious art of the fifteenth century was that, instead of being symbolical, it became didactic. We find in this period a whole series of subjects which reduced the articles of Christian faith and practice to pictorial form, and seem to have been intended to illustrate the medieval catechism by which the teaching of the Church was imparted.


Author(s):  
David L. Weddle

After Roman destruction of the Temple in Jerusalem in 70CE, Jewish tradition reimagined animal sacrifices as devotional acts, such as prayer, fasting, and study of Torah, as well as giving up individual desires to fulfil God’s will. Rabbis interpreted the story of Abraham’s binding Isaac for sacrifice (the Akedah) as the model of absolute obedience to divine commands (mitzvoth) and as the basis for the election of the Jewish people to bear witness to the one God. Their commentary, however, included the horrified reaction of Sarah’s scream to the news of Abraham’s act, ending in her death, indicating dissent from sacrifice as religious ideal. Rabbinic tradition transferred the site of sacrifice from temple to synagogue in rituals of High Holy Days, to the family table in Passover and Sabbath rituals, and to the individual will in submission to Torah. In the mystical teaching of Kabbalah, God sacrifices to create the world and Jews are called to sacrifice to redeem the world (tikkun olam). Such vocation of redemptive suffering was called into question by the Holocaust, and some contemporary Israeli poets refer to the Akedah in expressing misgivings about calls to sacrifice in defense of Israel.


Author(s):  
Christopher Grout*

Abstract The extent to which members of the clergy are considered ‘employees’ for the purposes of secular employment and equality legislation has been the subject of much discussion, but essentially remains a fact sensitive question. The Equality Act 2010 (‘the 2010 Act’) seeks to prevent discrimination on the basis of nine ‘protected characteristics’. While recognizing that the application of the 2010 Act to the variety of clergy offices is ‘not straightforward’, the Church of England (‘the Church’) has opined that an equitable approach to clergy appointments is to proceed as if they were subject to the provisions of the 2010 Act. What follows is in`tended to be a thorough review of the eligibility criteria for clergy appointment in the Church to assess their compatibility with the requirements of the 2010 Act. In addition, particular consideration will be given to Schedule 9(2) to the 2010 Act which makes specific provision relating to religious requirements concerning the protected characteristics of sex, sexual orientation, and marriage and civil partnership. In short, where the employment is for the purposes of an organized religion, such as the Church, requirements which relate to these protected characteristics will not constitute discrimination where they engage the ‘compliance or non-conflict principle’. What these principles mean and how they might operate in practice is discussed below, taking into account the likely canonical and theological justifications for discriminating against certain individuals. Whether the law strikes the right balance between, on the one hand protecting clergy and, on the other, providing the Church with the autonomy to act in accordance with its established doctrine, will be explored in the final analysis.


Vox Patrum ◽  
2018 ◽  
Vol 69 ◽  
pp. 393-404
Author(s):  
Janusz Królikowski

Origen is the exegete and Old Christian writer whose influence on the under­standing of the Bible has always been determinative. Undoubtedly, for ecclesiasti­cal reasons he deemed the Septuagint superior and regarded it as the Christian Old Testament. He thought highly of Hebrew text as well, which he often used for his research. An expression of this belief was among others the Hexapla worked out by Origen, which can be regarded as an exceptional manifestation of esteem towards the Old Testament and its Hebrew version. Origen’s attitude towards the Bible can be characterized by two approaches: on the one hand it is the ecclesiastical approach which gives the first place to the text commonly accepted in the Church namely the Septuagint, but on the other hand he is open to every other text Hebrew or Greek, trying to understand it and take it into account in his commentary.


2018 ◽  
Vol 2 (1) ◽  
pp. 213-220
Author(s):  
Marta Szabat

This article concerns events of the Old Testament – Yahweh commands Abraham to sacrifice his only son – Isaac – on Mount Moriah. This passage from the Old Testament, from the Book of Genesis, became the basis of Søren Kierkegaard’s considerations in Fear and Trembling. In the text I refer to, on the one hand, Kierkegaard’s considerations, while on the other hand I try to identify other possible interpretive tropes that could be useful, for example, during classes on the subject of faith or the status of ethical dilemmas in the modern world.


Author(s):  
Agana-Nsiire Agana ◽  
Charles Prempeh

Many Christian churches in parts of Ghana dominated by Akans do not allow corpses to be brought inside the church during funerals services. Others face constant and vehement objection when it is done. Cultural differences on the subject have fuelled heated disputes that have led in some cases to severe congregational division. Opposition is often sustained by a culturally biased approach to biblical texts concerning sacredness and defilement as related to Old Testament sanctuary and temple ritual. Particularly, the religious philosophy of mmusuo provides the psycho-emotive motivation from which many Akan Christians vehemently oppose the practice as sacrilegious. It also provides an analytical and rhetorical framework for appropriating various biblical passages relating to religious sacrilege. This paper unpacks this framework and proposes effectively contextualized theology as a means of avoiding such erroneous conflations and resolving the disputes that arise at the interface of African culture and Christian religion, especially in multicultural congregations.


2021 ◽  
Vol 0 (0) ◽  
Author(s):  
Liah Greenfeld

Abstract This article discusses the co-evolution of nationalism and Protestantism in the course of the sixteenth century in England; the influence of the Hebrew Bible’s concept of “the people of Israel” as a community of fundamentally equal members on the emerging English national consciousness (the first national consciousness to develop, in turn influencing all subsequent nationalisms); and the reinterpretation of the core passages of the Hebrew Bible, in English translations up to the King James version, in terms of the emerging national consciousness. Completely independent at their historical sources, nationalism and Protestantism reinforced each other in the crucial English case through the translation of the Hebrew Bible. This, on the one hand, nationalized Protestantism in England and, on the other, led to the incorporation of the biblical concept of the people of God in the new, secular concept of nation.


1983 ◽  
Vol 97 (2) ◽  
pp. 59-67 ◽  
Author(s):  
R. Ruurs

AbstractAn earlier article on Saenredam's construction drawings (Note, 1 ) left open the question of how he obtained his knowledge of perspective. His teacher Frans de Grebber (Note 2) will no doubt have taught him the rudiments thereof, but the minimal nature of the knowledge thus gained clearly emerges from a study of what is probably his first drawing of a church interior (Fig.1, Note 3) . This drawing of St. Bavo's, Haarlem, which is dated 1627, belongs to a series he made for the third edition of Samuel Ampzing's Beschryvinge ende lof der stad Haarlem.., which was published in 1628 (Note 4). The drawing was made on the spot and served as the direct model for Jan van de Velde's engraving (Note 5), thus there was no intervening construction drawing here. Saenredam did, however, draw some guidelines- orthogonals and vertical axes - with the aid of a ruler. At first sight he appears to have kept fairly carefully to the rules of central perspective, but closer inspection shows that he failed to solve the problem of the rendering of a very large angle of vision (Note 6) . The making of a genuine construction drawing demands a much greater knowledge of perspective and as Saenredam's first construction drawing already dates from 1628 (Note 9), he must have begun his studies of the subject in that year or in 1627. In 1935 Swillens suggested three people who could have helped him: Jacob van Campen, Salomon de Bray and Bartholomeus van Bassen (Note 10). Van Bassen, who in 1639 became city architect of The Hague, where he had worked since 1622, almost certainly commissioned Saenredam to make the drawing of the Koningshuis in Rhenen in 1644 (Note 12), but no other contacts between the two are known. Similarly, although Saenredam made some copies of drawings by Salomon de Bray at his request in 1632 (Note 13) and the two men both served on the board of the Haarlem Guild of St. Luke in 1633-4 and 1640-1 (Note 14), no other evidence of a relation ship exists. Saenredam did, however, know Jacob van Campen from the period 1612 -14, when they were both pupils of De Grebber (Note 15) and he also carried out various commissions for Van Campen later (Note 16), while in 1627 - 8 Van Campen was likewise working on Ampzing's book and in 1628 he drew a portrait of Saenredam (Note 17). However, although Van Campen zvas probably a gifted perspectivst (Note 18), there still remains another candidate with a stronger claim to have been Saenredam's teacher, namely the surveyor Pieter Wils, who was also a mathematician, astronomer and fortification engineer (Note 19). He drew the ground plan of St. Bavo's for Ampzing's book and, much more significantly, he also compiled a list of measurements of the church for the benefit of those wishing to make perspective drawings of it, which was included in the appendix (Note 20). It must be remembered that making drawings of existing churches in perspective with the aid of measurements was an entirely new idea in 1628, so that it seems more than likely that Saenredam will have consulted Wils about his difficulties in making his drawing and that the list was one of the outcomes of this. This supposition is much strengthened now that it has appeared that the three sketchy measurements of fragments, of the interior of St. Bavo's traditionally atrributed to Saenredam were made in preparation for Wils' list (Note 21). Saenredam may also have got his knowledge in part from books on the subject, although there is no published treatise in which all the methods used by him are described (Note 22) and in 1627- 8 there was not even a text describing how to translate the distance between the eye and a given point on the object into the distance on the panel (Note 23). Moreover, 16th- and 17th-century treatises on perspective were in general scarcely suited to self study, being often prolix or even incorrect in their examples (Note 24) or peppered with misprints (Note 25), while the didactic abilities of their authors sometimes left a lot to be desired (Note 26). We now know what books Saenredam possessed, thanks to the recent discovery of a catalogue of the sale of them in Haarlem on 20 April 1667 (Fig. 2, Note 28). Fifteen mumbers in the catalogue relate to books on mathematics, perspective and architecture and a list of these is given here. It is, however, striking how few books on perspective Saenredam possessed. The five works by Steven that he owned (Note 33), for example, did not include the one on perspective, albeit it is most interesting to note that his copies of the first two volumes of Wisconstighe Ghedachtnissen (folio no. 56) were annotated by Pieter Wils, to whom they had originally belonged. If one takes away the books not directly concerned with perspective and those published after 1627- 8, that leaves only Serlio and Dürer (folios no. 19 and 45, Notes 35 and 38) and Saenredam cannot have learned much from either of these that will have been of any practical use to him. Thus it must have been Pieter Wils in the main who helped him to develop usable construction techniques.


Archaeologia ◽  
1827 ◽  
Vol 21 ◽  
pp. 113-116
Author(s):  
John Bruce

The derivation of the word “Mass” having lately been the subject of our conversation, I am induced to offer you the following Remarks upon it, from which I think it will appear that the word, as used to signify the service of the Roman Catholic Church, is wholly distinct, both in derivation and sense, from “mas” the adjunct to Christ, &c. in the words, “Christmas,” “Candlemas,” “Lammas,” &c. In the former sense it seems to come from the Latin “Missa,” and in the latter from the Anglo-Saxon “mærre;” the one having been used in the early ages of the Church as a word of dismission to the congregation, or a part of it, and the other signifying a feast or solemn festival.


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