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On August 25, 1769, Johann Caspar Lavater sent a dedication to Moses Mendelssohn along with the translation of some sections of Charles Bonnet's La palingénésie philosophique. In this dedication, Lavater challenges Mendelssohn to publicly refute Bonnet's arguments about the truth of Christianity or, otherwise, do "what Socrates would have done if he had read this work and found it irrefutable." In his reply to Lavater, Mendelssohn interprets this challenge as a call to conversion. This article aims to analyze how Lavater's ideals of knowledge and evidence are inextricably linked to his missionary zeal. [ABSTRACT FROM AUTHOR]

The purpose of the present article is to analyze archaeological evidence from 3rd century CE Asia Minor, more precisely, epitaphs from the province of Asia in the context of Roman imperial power, to shed light on aspects of identity in terms of daily praxis and interaction between Jews and Christians. The study focuses on the realm of identity praxis and not on the domain of identity speech, to which written sources are the main evidence. [ABSTRACT FROM AUTHOR]

O presente trabalho vislumbra as questões de religião e gênero sob um viés judaico. Pretende-se analisar como os recém-criados grupos judaicos LGBTQIA+, Hineni, MOV.LGBTQIA+, Gaavah e Moishe House, têm procurado atingir os seus objetivos. A investigação apresentada aqui parte de uma abordagem qualitativa, já que se abre a uma perspectiva dos estudos de gênero e religião, constituindo-se como uma análise que insere e contempla a cultura. Pretende-se uma revisão bibliográfica sobre os grupos judaicos LGBTQIA+, buscando evidenciar e compreender como o judaísmo contemporâneo enfrenta essa questão e como lida com as dinâmicas sociais a ela relacionadas. O fato é que temos tido avanços como uma crescente conscientização e preocupação com essas minorias, prova disso é a própria criação desses grupos, mas também temos tido dificuldades na promoção de um avanço e homogeneização dessas mudanças no meio judaico. Recomenda-se uma recorrente, constante e contínua observação desse processo para futuras conclusões.

The article analyzes the emergence of Christian anti-Judaism in Late Antiquity and its relationship with modern antisemitism. It examines the anti-Jewish discourse in the praxis of the population and in the addressees. It also relates fundamental texts of the genesis of antisemitism in the 19th and 20th centuries to the late antique anti-Jewish discourse. The text concludes that anti-Judaism was not an inherent characteristic of Christianity and that there were tensions and possible different interpretations regarding the Jews. In the study of modern antisemitism, the difference between anti-Judaism and antisemitism is highlighted, and Wilhelm Marr is mentioned as one of the first to use the term "antisemitism" in the 19th century. [Extracted from the article]

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Not only did John Paul II express his political and social ideas through Encyclicals and speeches, but also through diplomacy and various actions loaded with symbolism. These actions were aimed at showing as an example to the members of both religions, the underlying peace between their religious leaders. From the above, although many biographical data and achievements have been taken into account by Wojtyla's biographers, the rapprochement generated between Christians and Jews is perhaps one of the least deepened points in the historical reflections on Wojtyla's work. [ABSTRACT FROM AUTHOR]

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El judaísmo basculó siempre entre el universalismo y el particularismo identitario. La fe cristiana superó desde el principio el particularismo judío. Todos los seres humanos están llamados a la fe y la Iglesia es católica, es decir, universal. Todos los escritos del N. T. son testigos de ello. La doble obra lucana no es una excepción. En el artículo, tras caracterizar literaria e históricamente los dos libros de Lucas, se pone de relieve el universalismo que se refleja en los aspectos étnicos, culturales y sociales, así como la atención de Lucas a la historia universal.

O objetivo do presente artigo foi identificar as influências do judaísmo, sobretudo da mística judaica, na vida e na obra de Viktor Emil Frankl. Para tanto, realizou-se uma revisão da literatura buscando as referências judaicas nas obras de Viktor Frankl. Dentre as aproximações encontradas, destacam-se o ‘ídiche kop’, que se correlaciona com a perspectiva frankliana de sentido oculto; e a sua concepção de Suprassentido, que se aproxima da mística cabalística no que se refere ao entendimento do ser inacessível. Constatou-se que Frankl utiliza a sua cultura judaica para expressar os conceitos teóricos da logoterapia e aprofundar temas do seu existencialismo.

The ancient city of Magdala, on the edge of the Sea of Galilee, represents the most significant archaeological site discovered in recent decades in Israel, mainly because it houses one of the few known synagogues from the period of the Second Temple of Jerusalem. The excavation of the site recently completed ten years and to find out about the scientific advances resulting from this work, we invited the expert responsible for the excavation, the archeologist Marcela Zapata-Meza, to this interview. The main objective of this interview is to present the alterations provided by Archeology after the contrast with known written records from Antiquity. It is hoped, with this, that it will be possible to know more about the challenges found in a Biblical Archeology work and that the knowledge about the context of formation of Judaism and Christianity will be expanded. [ABSTRACT FROM AUTHOR]

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Copyright of Aufklärung: Revista de Filosofia is the property of Aufklarung: Revista de Filosofia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The cry of the poor, the theme of this work, challenges the humanitarian consciousness of the people and is a strong questioning of the religious conscience and the Christian faith. Nevertheless, the preferential option for the poor, consecrated in the Final Document of the Episcopal Conference held in Puebla of Los Angeles, is still the cause of much controversy inside and outside the Church. Bearing in mind this context, this article aims to present the resonance of the cry of the poor in the context of the Puebla Conference; demonstrate that this cry is not recent: it has been present since antiquity, and was contemplated in the earliest sacred texts, including the religious culture of Israel and the Christian religion; to reflect on this cry of impoverished crowds in contemporary times. The research is bibliographic, based on the Official Document of the conclusions of the Puebla Conference; from critical analysis by Latin American theologians, as well as from articles and books by authors from the epistemological field of the Sciences of Religion. The results achieved point to the timeliness of the issue, as there is a growing wave of impoverishment everywhere and, at the same time, a growing lack of commitment and intolerance towards the outcry of the great excluded masses. [ABSTRACT FROM AUTHOR]

The Star of Redemption is proposed as a criticism of Hegel's thought and its logic of the Aufhebung, but Rosenzweig does not deny the truth of Hegel's system, only the idea that it is absolute. From this point of view, Rosenzweig takes up "another" Hegel: that of his early writings--from which he draws Hegel's conception of love--and that of The Phenomenology of Spirit--in which he searches for a system that is linked to experience. Based on these particular aspects of Hegel's philosophy, and moving beyond them, Rosenzweig builds a relational philosophy, whose elements are not sublated, but coexist with each other. We will analyze the fracture of Totality in the triad God-Mad-World to study their effective relationship through love, and the necessary link between Judaism and Christianity as a way of aniticipating Redemption. Having this link in mind, and against Hegel's conception, Rosenzweig maintains that both religions share a common content, and that their relation is symbolized by the word "and". [ABSTRACT FROM AUTHOR]

Copyright of Romanitas: Revista de Estudos Greco-Latinas is the property of Universidade Federal do Espirito Santo and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In the present work we will approach the notion of "apocrypha" in a broad sense that encompasses both the original notion as "hidden", already existing in the ancient literatura, and the notion that emerged later as "extracanonic". Our methodology is derived from the Cognitive Studies and particularly from Cognitive Historicism, since we consider it essential to locate these texts within the mental structures of the authors that writte them. This approach let us to understand the existing representations in the individuals, publicly shared with the representations of other inhabitants of the community. That is, analyze these texts as they worked in the societies that created them. Thus, we hope to demonstrate that these "apocryphal" writings, considered by both rabbis and ecclesiastics as "outside the canon" and therefore not determinative for history and theology, are in fact indispensable for understanding the process of the canon formation. Likewise, this texts are repositories of events, concepts and ideas that once belonged to certain groups both Jewish and Christian and were then left aside in the attempt to establish a closed set of texts that defined certain normative "authority" for such communities. [ABSTRACT FROM AUTHOR]

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Abstract: the article presents the different conceptions of Messiah in Judaism and in Christianity. Although present in other cultures and religions, the concept of messianism is defined in the Jewish religion, influenced mainly by contexts of crisis. Even if it is a fundamental concept, it is not always convergent. In the Hebrew Bible several messianisms were developed, with proposals of Messiah king, priest and prophet. The figure of David was fundamental in defining various types of messianism, but it was in the post-exile period or in the second temple that messianic ideas developed. At the beginning of the Christian era, the effervescence of messianic proposals sharpened popular expectations. Candidates for messiahs referred to the models of tradition, especially Moses as liberator, Aaron as priest, David as king and Judas Maccabee as military and politician. Christianity resumes texts and ideas about the Messiah, but changes the interpretation, concentrating it on the person of Jesus of Nazareth, called the Christ, the Anointed or the Messiah. Although Jesus embodies various traits of Jewish messianism, he privileges the image of the poor, servant, suffering, peacemaker, merciful and supportive Messiah in the struggle for justice. Despite the different understandings, Messianism must be a cause of common effort between Jews and Christians for peace and justice in the world. O Messias no Judaísmo e no Cristianismo Resumo: o artigo apresenta diferentes concepções de Messias no Judaísmo e no Cristianismo. Embora presente em outras culturas e religiões, o conceito de messianismo se define na religião judaica, influenciado sobretudo pelos contextos de crise. Mesmo se tratando de um conceito fundamental, ele nem sempre é convergente. Na Bíblia Hebraica, se desenvolveram vários messianismos, com propostas de Messias rei, sacerdote e profeta. A figura de Davi foi fundamental para definir diversos tipos de messianismo, mas foi no período do pós-exílio ou do segundo templo que as ideias messiânicas se desenvolveram. No início da era cristã, a efervescência de propostas messiânicas aguçava as expectativas populares. Candidatos a messias traziam como referência os modelos da tradição, principalmente Moisés como libertador, Aarão como sacerdote, Davi como rei e Judas Macabeu como político e militar. O Cristianismo retoma textos e ideias sobre o Messias, mas muda a interpretação, concentrando-a na pessoa de Jesus de Nazaré, chamado o Cristo, o Ungido ou o Messias. Embora Jesus encarne traços diversos do messianismo judaico, ele privilegia a imagem do Messias pobre, servo, sofredor, pacificador, misericordioso e solidário na luta pela justiça. Apesar das diferentes compreensões, o messianismo deve ser motivo de esforço comum entre judeus e cristãos, em vista da paz e da justiça no mundo.

Abstract: in the studies of Judaism in antiquity, and in the field of general History as well, it is usual to find references to Hellenistic Judaism, usually in opposition to Palestinian Judaism. In this article, I reflect on the concept of Hellenistic Judaism through the reference to specific texts and authors identified as part of this branch of Ancient Judaism. I demonstrate the frequent simplification that this expression imposes to an extremely complex intercultural phenomenon. I do not suggest its complete abandon, but a minded use of it, which includes the recognition of the impressive existent diversity. O Que É e Não é Judaísmo Helenístico? Resumo: em estudos sobre o judaísmo na Antiguidade, bem como da História geral, é comum encontrar referências ao judaísmo helenístico, por vezes em oposição ao judaísmo palestino. Neste artigo, reflito sobre o conceito de judaísmo helenístico a partir de referências a casos pontuais de textos e autores comumente alocados em tal âmbito. Demonstro a frequente simplificação que a expressão estabelece para um fenômeno intercultural extremamente completo. Não sugiro a abolição do uso da mesma, mas sim seu uso refletido e com o reconhecimento da necessidade de se considerar as diversidades existentes.

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The figure of Melchizedek, which appears expressly mentioned in the Scriptures only twice in the Hebrew Bible (Gen 14, 18-20, Ps 110, 4), and once in the New Testament (Heb 7), became an important topic in patristic literature, as well as in the polemic of Christianity against various heresies and Judaism, becoming a popular theme in Byzantine iconography. The Epistle to the Hebrews was a turning point in the way of perceiving this character in antiquity, when the former king-priest of Salem of earthly character in ancient Jewish sources (Gen 14, Genesis Apocryphon, Pseudo-Eupolemus, Philo of Alexandria, and Flavius Josephus), was characterized in the New Testament as an eternal being (7,3). From that moment on, the figure of Melchizedek played a significant role in the heterodox speculations of some Christian sects (for example, the heresy of the «Melchizedekites»), considering it a heavenly «great power» superior to Christ (Theodotus the banker), an «angel» (Origins), or even identifying it with the «Holy Spirit» (Hieracas the Egyptian). Likewise, Melchizedek was interpreted as a soteriological figure in Gnostic literature, having a celestial-angelic, priestly and warrior character. How can one explain this radical transformation in the way of apprehending the figure of Melchizedek? The hypothesis of this work is that the sectarian-qumranite exegetical tradition present in 11QMelquisedec (11Q13) would be the key to understanding the mutation suffered by the pre-Christian Melchizedek at the end of the Greco-Roman period, which would have served as background, or even as inspiration, for the later development of this figure in ancient Christianity. [ABSTRACT FROM AUTHOR]

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The healings and exorcisms narratives of Jesus are in the Gospels, especially in the Gospel of Mark. These written reports are based on oral traditions, common around the Mediterranean Sea. There, people had great familiarity with healers, exorcists and miracle workers. Besides, in the first half of the century at Jesus 'Palestine, there were great messianic and apocalyptic expectation; God was about to turn his merciful face, finally sending the Messiah, which could restore the dignity of the people of Israel. In this context, the actions and words of Jesus were interpreted as a miracle worker and, gradually, as the expected Messiah. This research proposes that the oral and written narratives that enhance the healing and exorcism of Jesus express the religious language of Jewish tradition, which was the foundation of Christian religious culture. [ABSTRACT FROM AUTHOR]

Copyright of Sefarad is the property of Consejo Superior de Investigaciones Cientificas and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Romanitas: Revista de Estudos Greco-Latinas is the property of Universidade Federal do Espirito Santo and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The study of the characteristics of family celebration in current Judaism, evidences the great wealth, creativity, and dynamism of Jewish families in strengthening their identity and celebrating their faith. Judaism, without its Temple, committed itself to the family as the new center of its cultic life and found the key to survival in the complement between the synagogue and the household. The Jewish model, reasonably viewed, may be the source of inspiration for Christianism, which throughout the centuries, moved away from the household, enclosed itself in temples and blurred the common priesthood of the faithful in the cultic life. [ABSTRACT FROM AUTHOR]

El Acuerdo Básico entre la Santa Sede y el Estado de Israel tiene detrás de sí una breve, pero densa, historia de encuentros e intercambios entre judíos y cristianos desde que el 22 de octubre de 1974 el papa Pablo VI creara la comisión Pontificia para las relaciones con el judaísmo, en la línea de la Declaración conciliar Nostra Aetate. En el presente artículo en una primera parte, se señala aquellos antecedentes que han permito llegar a la declaración conciliar. En los siguientes apartados el autor el cómo fue surgiendo la comisión pontificia para las relaciones religiosas con el judaísmo y su progreso veinte años después de dicha declaración conciliar. Termina haciendo una conclusión, de lo que a su parecer, son las avances por donde pueden caminar los judíos y cristianos.

Para entender el acuerdo, de la Santa Sede con el Estado de Israel, se hace necesario tomar en cuenta la actitud en conjunto de la Santa Sede, ante la internacionalización del drama del pueblo palestino y la seguridad del Estado de Israel. Se entrecruza en las cuestiones por la tierra de Israel (Jerusalén y los santos lugares) y los territorios ocupados, el componente del pueblo que la habita (israelíes, árabes musulmanes, árabes cristianos y otros cristianos). Es por ello por lo que la Santa Sede se siente ligada con todos, y ha de ser coherente y global con la actitud que mantenga simultáneamente con todos los componentes, agentes o factores que intervienen en el tema. Para abordar este tema el autor hace un breve recorrido de las relaciones de la Santa Sede con el pueblo judío, el pueblo palestino, los países del Oriente Próximo tras la guerra del Golfo, y su posición en el proceso de paz abierto en Madrid en octubre de 1991. Posteriormente hace un análisis al acuerdo, tanto en contenido como en estructura, tomando en cuenta las declaraciones oficiales del subsecretario para las relaciones con los Estados de la Santa Sede y, el viceministro de Asuntos Exteriores de Israel. Finaliza plasmando el texto del documento analizado: “Acuerdo básico entre la Santa Sede y el Estado de Israel”.

This article analyses the relationship between Christianity and Judaism, according to the Declaration of Christianity with the non-Christian religions, entitled "Nostra Aetate", of the II Vatican Ecumenical Council, of 1965, in four points. The first studies the history of the elaboration of the Declaration during the works of the Vatican II, addressing the pressures made by people and groups. The secind point exposes the most significant contents of the Declaration under study. The third point exposes the most significant contents of the Declaration under study. The third point analyses the effect of "Nostra Aetate" and its importance for interreligious dialogue. The fourth and last point outlines the fundamental lines for a Christian theology of Judaism. It finalizes by stating that the Declaration still has a verification time ahead of it. [ABSTRACT FROM AUTHOR]

The paper introduces the theoretical and practical materialism of Theodor Adorno presenting his more explicit sources relating to his theories. It presents Adorno's proposals about the role of Judaism in the history of the Enlightement. Observing his appreciation for Judaism and antipathy for Christianity, we seek to examine and understand the causes of this differential attitude. Afterward, we reflect upon the impact that the resumption of a negative transcendence, based upon the Jewish prohibition of images, had on the materialistic thought of Adorno. His distinction between image and transcendence has started a negative theology, which, coupled with the Kantian difference between the empirical and the transcendental approaches, becomes the basis of negative dialectics. With this philosophical criticism, Adorno opposes the Hegelian point of view about Judaism's belief in the abstract unity of the absolute and shows it to be inferior to the Christian view of the spiritual unity between the concrete and the abstract. The paper ends by observing that religious heritage is behind the most advanced criticism of religion. To criticize religion we need to become more aware of the pitfalls surrounding the dialectics in modern materialism and religion, and also in philosophy and theology dialectics. [ABSTRACT FROM AUTHOR]

Islam was born at a time when the two greatest powers of the Late Antiquity, the Byzantine Empire and the Sasanian Persia were dominating. The Middle East is a religious swarm and the appearance of a new faith causes multiple reactions, essentially of rejection, due to the imminent end of the world and the Parusia. [ABSTRACT FROM AUTHOR]

In this study, we present several cases of inter-religious dialogues in the history of Church, above all dialogues between Christians and Jews, going through the period of the New Testament and Early Church up to the end of the Middle Ages. By offering a careful explanation of the terms of this purpose, we attempt to realize how much the criteriology of the theologian David J. Krieger turns to be useful to analyze the several historical sources of dialogue. Along the exposition of a quite diverse typology of "dialogues" or correspondig accounts, we try to point out to the central function of dialogue as means for comprehending one's own religion and theology and as a mechanism for bringing about openness, integration, and expansion of the religious conception itself that serves as starting point. [ABSTRACT FROM AUTHOR]

In this article analyzes the critics that Emmanuel Levinas poses to Christianity in his work Dificil Libertad. This criticism has the centre especially in the binomials in opposition: Justice vs. "Spiritual" Piety and Tora vs. Incarnation. The author recognizes the positive aspects of the analysis of Levinas about the historical influence of Christianity but he questions the fact of oversizing the Tora as the most nearest act of God in detriment of the incarnation that Levinas considers impossible and unnecessary. In the final section of his work, discovers one possible point of confluence between Judaism and Christianity: the Messianic hope. [ABSTRACT FROM AUTHOR]

This article aims to analyze the process of dejudaization of the biblical character of Abraham operated by the Christian philosopher Justin Martyr, in his book entitled Dialogue with Trypho, written in mid-second century. The article demonstrates that Justin has as its exegesis of the Hebrew Bible the theology of Paul of Tarsus, especially the teaching on justification of non-Jewish believers in Jesus before Yahweh, based on faith alone, making not necessary the performance of the Jewish ritual. However, is also shown that Justin surpasses and even subverts the Pauline understanding, which aimed to match the Gentile Christians to the Jews as the God's provided spiritual descendants of Abraham. Justin brings a true ethnic transplant. Abraham is striped off from his identity as the patriarch of the Jewish people, becoming the patriarch of the Christians only. It is intended to demonstrate that the intent of the author of the Dialogue with Trypho is to strengthen the Christian identity, still in formation in mid-second century. [ABSTRACT FROM AUTHOR]

In this paper I examine the concept of ekpyrosis on the one hand, and its relationship between ancient astrology and its conceptual corpus on the other one. I propose that the establishment of the concept of ekpyrosis by the Stoics is preceded by the development of the notion that the world will be destroyed / purged by fire through many sources and that later it will have implications on how the Christian world will assimilate this motif. In the second part of the article, I try to establish how the theme of world destruction by fire could be related to the manner in which the idea of God is developed for Zoroastrians, Jews and Christians. [ABSTRACT FROM AUTHOR]

All three monotheistic religions, Judaism, Christianity, and Islam, punish interest loans and the practice of usury. In this article, some sacred texts are analyzed, as well as their potential contribution to notions of human respect and dignity in the context of today's modern financial world. [ABSTRACT FROM AUTHOR]

The purpose of this paper is, using the legal framework of the religious minorities in Spain as the main classification criteria, to share views, providing some images and examples from which to reflect on the visibilization of the multitude of religious proposals that currently proffer the now plural counterpoint to what for centuries was the one and only «religion» in Spain: Catholicism and its counterpoint, the non religious options. [ABSTRACT FROM AUTHOR]

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