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By analyzing the musical works of Paul Simon and Leonard Cohen, this study examines the theological expressions of secular Jews in the diaspora who retain elements of belief. Drawing on contemporary theories of lived religion and post-secular spirituality, it explores how their lyrics articulate distinctive forms of Jewish spirituality outside traditional frameworks. Through a close textual analysis of their final albums, this study reveals complex theological narratives that intertwine Protestant-oriented individual spirituality with collective Jewish religious and cultural memory. The findings indicate that Cohen and Simon demonstrate distinct approaches to divinity. Cohen adopts a more traditional theistic stance, whereas Simon develops a pantheistic theology. These narratives offer viable and meaningful models for secular-believer Jewish identity and suggest possible foundations for a contemporary secular Jewish existence in the diaspora. [ABSTRACT FROM AUTHOR]

Paul M. van Buren was the first Christian theologian to argue that the Jewish No to Jesus is a Yes to God. He offered Christians and Jews fresh ways of understanding both themselves and the other. His trilogy, A Theology of the Jewish-Christian Reality, begins by honoring God's enduring covenant with the Jews and then proceeds to identify false turns both traditions have taken in their walks with God. He called both to critical self-reflection in theological conversation with the other's identity and missteps. He turned the church from being against the Jews to being alongside them and called Jews to return to God's covenant with them in order that Christian rethinking not be theologically empty. Paul M. van Buren was the first Christian theologian to argue that the Jewish No to Jesus is a Yes to God. He offered Christians and Jews fresh ways of understanding both themselves and the other. His trilogy, A Theology of the Jewish-Christian Reality , begins by honoring God's enduring covenant with the Jews and then proceeds to identify false turns both traditions have taken in their walks with God. He called both to critical self-reflection in theological conversation with the other's identity and missteps. He turned the church from being against the Jews to being alongside them and called Jews to return to God's covenant with them in order that Christian rethinking not be theologically empty. [ABSTRACT FROM AUTHOR]

Dorit Feldman is a prolific Israeli artist who over the course of several decades has focused on images of wide landscapes that integrate geological, cartographical, and archeological layers.Amongst these stratified landscapes are scattered pagan images such as Classical architecture, the remains of ancient synagogues, the image known as the "Mona Lisa" from Sepphoris, and a thick book that arouses connotations to the Bible or to history in general. The basic assumption underlying this study is that the analysis of a contemporary work of art that combines ancient images and motifs requires an initial analysis of their original significances. This in turn leads to a discussion of their metaphorical meanings in relation to the modern-day experience. In the case of Feldman's works, the issues that arise are those of the relationship between religion, land, and a place; idolatry in Antiquity and its current manifestations; the significances of pagan images in a Jewish context in Antiquity in relation to contemporary Epicureanism; secular Judaism and religion; and the multilayered pluralism of Israeli culture. This study is anchored in the wider field of Classical reception studies, and thus incorporates ancient sources and research material on Antiquity as well as the contemporary experience. [ABSTRACT FROM AUTHOR]

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In the last decade, one can note among secular Israelis the growing interest in Jewish texts and non-orthodox Jewish ritual. This interest is manifested in the increasing numbers of secular Batei- Midrash (Houses of Learning), Batei-Tfila (Houses of Prayer), and Jewish secular mass events taking place seasonally. Common to these grassroots activities is the attempt to reconstruct the Jewish secular identity and include new Jewish dimensions within it. These activities have been named by scholars, media and activists as the Jewish Renewal phenomenon: Hitchadshut Yehudit. In this paper, we propose that the various Jewish renewal activities lead to collective action that alters the conception of secular Jewish identity. Using the prism of the 'New Social Movements'(NSM) theory we argue that the Jewish Renewal Movement is a NSM with a shared narrative and vision. The paper will present the characteristics of the various Jewish Renewal organizations that identify them as a New Social Movement and the movement's historical development from the 1960's to the present. [ABSTRACT FROM AUTHOR]

Our own family histories, including relationships with our grandparents, parents, siblings, children, and grandchildren, have impacted, and continue to impact, our own evolving narratives. Because of all of this, we knew we would get a rich and broad range of narrative submissions. We have decided to allow each story to stand alone, making no attempt at grouping them, simply presenting them in the order we received the manuscripts. The breadth of the stories is great, the depth as well. The authors' stories tell tales that respect their own families of origin and have value to those of us who are being honored to read them. [ABSTRACT FROM AUTHOR]