Konstruksi Kerangka Konseptual Peranan Roh Kudus dalam PAK Menggunakan Taksonomi Bloom yang Diperbarui

A learning process is aimed toward outcomes. The desired outcomes are the initial point to construct the proper conceptual framework to describe the theoretical foundation of research. Spirituality and spiritual behaviour are two outcomes that Christian Education thinkers agreed upon from Old Testament to now. The meeting between Greeco-Roman and Jewish culture had somewhat changed the trajectory of how Christian Education developed. The Greek cognitive-based learning has influenced the initial Christian Education which is Jewish learning system. This article attempts to describe how spirituality, spiritual behaviour, and spiritual knowledge serve as the ultimate outcomes of Christian Education. The description will fit with the role of the Holy Spirit in the overall process of Christian Education in any given scope. As a result, this article will construct a conceptual framework that can be utilized further to design a biblical curriculum that is not merely cognitively measurable but also to provide an intentional outcome of spirituality and spiritual behaviour. The revised Bloom’s taxonomy will be used to bridge both worlds: the cognitive, and non-cognitive. In conclusion, this article shows that the supernatural work of Holy Spirit is not against the natural work of Holy Spirit through teacher and student relationships in Christian Education, but both work together. AbstrakProses pembelajaran ditujukan untuk mencapai suatu hasil. Hasil yang diinginkan merupakan titik awal untuk membangun kerangka konseptual yang tepat untuk mendeskripsikan landasan teoritis sebuah penelitian. Spiritualitas dan perilaku spiritual adalah dua hasil yang disepakati oleh para pemikir pendidikan Kristen dari zaman Perjanjian Lama hingga sekarang. Pertemuan antara budaya Yunani-Romawi dan Yahudi telah mengubah lintasan (trajectory) Pendidikan Kristen berkembang. Pembelajaran berbasis kognitif Yunani telah mempengaruhi sistem pembelajaran Yahudi. Artikel ini mencoba untuk menjelaskan bagaimana spiritualitas, perilaku spiritual, dan pengetahuan spiritual berfungsi sebagai hasil akhir dari Pendidikan Kristen. Hasil akhir tersebut dapat menggambarkan secara konseptual peran Roh Kudus dalam keseluruhan proses Pendidikan Kristen dalam lingkup apa pun. Sebagai hasil akhir, artikel ini akan menyajikan bangunan kerangka konseptual yang dapat digunakan lebih jauh untuk merancang kurikulum alkitabiah yang tidak hanya dapat diukur secara kognitif, tetapi juga untuk memberikan hasil yang disengaja dari spiritualitas dan perilaku spiritual. Taksonomi Bloom yang telah direvisi akan digunakan untuk menjembatani kedua dunia: kognitif dan non-kognitif. Artikel ini menunjukkan bahwa pekerjaan supernatural Roh Kudus tidak bertentangan dengan pekerjaan alami Roh Kudus melalui hubungan guru dan murid dalam pendidikan Kristen, tetapi keduanya bekerja sama.

The Concept of Diaspora in Rabbinic Sources

The rabbinic diaspora in the Persianite and Sasanian empires of the second through seventh century CE provided the context for the production of one the great monuments of the culture of Jewish learning, the Babylonian Talmud. As the originary compilation of the rabbinic movement, the Mishnah (second century ce), on the other hand, appears as a text that was not only produced in the “land of Israel,” but also remained tethered to the land in its vision. This chapter discusses the dynamics of cultural mobility that enabled the rabbinic movement to transplant its traditions of learning to the geographic diaspora of what the rabbis referred to as Bavel (Babylonia). It traces some specific rhetorical strategies and, more generally, the consciousness that allowed the rabbis to transform Jewish dispersion into diaspora.

The Jews and the Reformation

This book examines the attitudes of various Christian groups in the Protestant and Catholic Reformations towards Jews, the Hebrew language, and Jewish learning. Martin Luther's writings are notorious, but Reformation attitudes were much more varied and nuanced than these might lead us to believe. The book has much to tell us about the Reformation and its priorities, and it has important implications for how we think about religious pluralism more broadly. The book begins by focusing on the impact and various forms of the Reformation on the Jews and pays close attention to the global perspective on Jewish experiences in the early modern period. It highlights the links between Jews in Europe and those in north Africa, Asia Minor, and the Americas, and it looks into the Jews' migrations and reputation as a corollary of Christians' exploration and colonisation of several territories. It seeks to next establish the position Jews occupied in Christian thinking and society by the start of the Reformation era, and then moves on to the first waves of reform in the earliest decades of the sixteenth century in both the Catholic and Protestant realms. The book explores the radical dimension to the Protestant Reformation and talks about identity as the heart of a fundamental issue associated with the Reformation. It analyzes “Counter Reformation” and discusses the various forms of Protestantism that had been accepted by large swathes of the population of many territories in Europe. Later chapters turn attention to relations between Jews and Christians in the first half of the seventeenth century and explore the Sabbatean movement as the most significant messianic movement since the first century BCE. In conclusion, the book summarizes how the Jews of Europe were in a very different position by the end of the seventeenth century compared to where they had been at the start of the sixteenth century. It recounts how Jewish communities sprung up in places which had not traditionally been a home to Jews, especially in Eastern Europe.

A New Dawn?

This chapter focuses on the first waves of reform in the earliest decades of the sixteenth century in both the Catholic and Protestant realms. It addresses the issues associated with having large populations of Jews or Jewish converts in Spain and Italy through instruments such as the Inquisition and ghetto. The chapter looks into the reconsideration of the earliest Protestants of their relationship with Jews and Judaism. It explains how the Hebrew language and Jewish learning offered means for the nascent churches to revitalize Christianity and underpin their challenge to the established church. It also talks about the Jews that were often caught in the crossfire of the confessional conflicts in Christian Europe.

Methods of Talmud Study and Teaching at the Central Schools of Learning in 19th Century Eastern Europe and Germany

This article deals with the various methods of teaching the Babylonian Talmud, utilized at the central schools of Jewish learning in Eastern Europe and Germany about one hundred and fifty years ago. We shall present the various methods of teaching characteristic of these schools of learning and ways of teaching Talmud, features of the methods, from that period to the modern method in the first academic institutions in Berlin. The modern teaching method took the innovative form of academic research, which was taking its initial steps but in practice laid the foundations for academic research conducted to this day.

Rashi's Commentary on the Torah

Rashi’s Commentary on the Torah explores the reception history of the most important Jewish Bible commentary ever composed, the Commentary on the Torah of Rashi (Shlomo Yitzhaki, 1040–1105). The Commentary has shaped perceptions of the meaning of the Torah, Judaism’s foundation document, among leading scholars, lay readers, and initiates in Jewish learning for more than nine centuries. The Commentary has benefited from enormous scholarly attention but analysis of diverse reactions to this work has been amazingly scant. Viewing the Commentary’s path to preeminence through a wide array of religious, intellectual, and literary lenses, Lawee focuses considerable attention on a hitherto unexamined—and wholly unexpected—feature of the work’s reception: critical, and at times astonishingly harsh, resistance to it. At the same time, he shows how Rashi’s interpretation of the Torah became an exegetical classic, a staple in the curriculum, a source of shared religious vocabulary for Jews across time and place, and a foundational text that shaped the Jewish nation’s collective identity. The book takes as its larger integrating perspective processes of canonicity as they shape how traditions flourish, disintegrate, or evolve. Rashi’s scriptural magnum opus, the foremost work of Franco-German (Ashkenazic) biblical scholarship, faced stiff completion for canonical preeminence in the form of rationalist reconfigurations of Judaism abroad in Mediterranean seats of learning. It nevertheless emerged triumphant in an intense medieval battle for Judaism’s future. Investigation of the reception of Rashi’s Commentary throws light on issues in Jewish scholarship and spirituality that continue to stir reflection, and even passionate debate, in the Jewish world today.

German Jews between Freud, Marx, and Halakha: Frieda Fromm-Reichmann, Erich Fromm, and the Psychoanalysis of Jewish Ritual in 1920s Heidelberg1

This essay explores the psychoanalytic sanitarium (Therapeutikum) directed by Frieda Fromm-Reichmann and Erich Fromm in Heidelberg from 1924 to 1928. The Therapeutikum aimed to combine adherence to Jewish ritual with psychoanalytic practice and radical politics for a group of German Jews who were rethinking their Orthodox backgrounds in light of new intellectual and political currents and modern sensibilities. Visitors to the sanitarium included many leading German-Jewish thinkers, and Heidelberg’s proximity to Frankfurt placed the Therapeutikum in the orbit of the Institute for Social Research and near a major hub in the renaissance of Jewish learning then occurring. At the centre of the article is a discussion of essays by Fromm-Reichmann and Fromm that subjected Jewish ritual (kashrut and shabbat) to psychoanalytic investigation. Appearing in Imago in 1927, the articles marked the two writers’ public break with Orthodox Judaism. This essay argues that the Imago articles marked a crucial moment in the political, intellectual, and religious history of German Jewry. Even if the Fromms’ synthesis of Freudianism, radical politics, and Judaism was conceptually shaky, their sanitarium illustrates the centrality of psychoanalysis—as a sensibility, a hermeneutic and above all a way of creating social and communal bonds—to a generation of German Jews navigating the challenges of German and Jewish modernity.