Redeeming Our Sacred Story: The Death of Jesus and Relations between Jews and Christians by Mary C. Boys, and: Toward the Future: Essays on Catholic-Jewish Relations in Memory of Rabbi León Klenicki ed. by Celia M. Deutsch, Eugene J. Fisher, James Rudin, and: Restating the Catholic Church’s Relationship with the Jewish People: The Challenge of Super-Sessionary Theology by John T. Pawlikowski

2015 ◽  
Vol 50 (2) ◽  
pp. 343-345
Author(s):  
David P. Efroymson
2019 ◽  
pp. 496-502
Author(s):  
Diana Mokhnach

The article tells about the life and creative contribution of Yulian Stryikowski. In particular, special attention is paid to his works, which reflect the life of the Jewish people of the Polish-Ukrainian border in the XX century. The article also depicts the translational work of the writer. The aim of the work is to highlight biographical information and analyze the creative work of Julian Stryikowski, a Polish writer and journalist of Jewish origin. The article covers factors having influenced the formation of Stryikowski’s worldview, it tells about his education and the birth of his creative talent. A special place in Stryikowski’s life is taken by the Polish language, which allowed the future writer to make a living while still being a student. The turning point in the writer’s work was the Second World War. The pre-war period of the work can be described as the time of searches and discoveries. The future author of “Głosy w ciemności” was looking for himself and for inner harmony. He tried to overcome the traditional religious education received in the Jewish family in the pursuit of communist ideas. His Jewish culture and language were constantly confronted with polish and Ukrainian ones, especially because he lived on the polish-ukrainian border. Stryikowski dreamed of a writer’s career, but could not completely dive into it, because he was always forced to seek means for survival and existence. The article also talks about journalistic career of the writer. After the war, Stryikowski settled in the soviet-occupied Lviv, where he worked as editor and journalist in the communist newspaper “Czerwony Sztandar” (“The Red Flag”) and published his works there. The problematics of the Stryikowski’s works most deal directly with the fate of the Jews in the diaspora, their culture, the people who suffered for two millennia. When writing about this, he violates the themes that touch upon a human being in general, religious and ideological choice of every one of us, the themes of the good and the evil, love and hatred. The author also raises the question of the existence and essence of being a Jew, certain limitations and duties connected with it. Autobiographical motifs can be traced within the works of the writer. His characters often have a lot in common with his own life, and sometimes almost duplicate events from it. The main work of Stryikovski’s life is tetralogy, which consists of novels “Głosy w ciemności”, “Echo”, “Austeria”, “Sen Azrila”. This is a huge cycle, which was finally completed in the late 80’s of the XX century. Motives from the Old Testament, especially from the Talmud, are interwoven in it. The tetralogy shows the collapse of the traditional world, the indifference of young people to religion, their aspiration to assimilate with the multinational and multicultural society of the Austro- Hungarian Empire.


1997 ◽  
Vol 36 (1) ◽  
pp. 63-75
Author(s):  
Kalman J. Kaplan

A question ignored by suicidologists is the degree to which major Christian theologians have stressed that Jesus gave up his life voluntarily as an act of salvation for mankind and that it was not taken by another. Indeed His death, in Durkheim's terms, is an “altruistic suicide” and is offered as a standard of love for others. Nevertheless, the Jewish people have been historically blamed for His death with many anti-Jewish persecutions occurring coincidentally with the Christian Holy Week. The believing Christian can be seen as a survivor of “altruistic suicide,” certain New Testament passages as a suicide note, Easter Week as the anniversary date of Jesus' death, and anti-Jewish persecutions during this period as displacement of survivor guilt into aggression toward Jesus' family of origin.


Author(s):  
Victor Lonu Budha

Reading Ezekiel 37:15–28 and 2 Samuel 7:1–16 from an intertextual perspective establishes that the text of Samuel 7:1–16, which is prior to that of Ezekiel, might have a certain influence. The first part of Ezekiel 37 (verses 1 to 14) describes the miserable condition of the Jewish people in the Babylonian exile. The text indicates that only YHWH is able to restore the people. In the second part (verse 15 to 28) the text presents the promise of God to fully restore his people and put them under a new leadership based on the Davidic Covenant that appears for the first time 2 Samuel 7:1–16. The two texts have many connections. The emphasis in the text of Ezekiel is on the promise of restoration that will come to realization under the leadership of the future Davidic Prince. The connections between Ezekiel 37:15–28 and 2 Samuel 7:1–16 are clear to the point that, cumulatively, we might suggest that the text of 2 Samuel 7:1–16 had influence on the text of Ezekiel 34:15–28. La relecture d’Ézéchiel 37:15-28 et 2 Samuel 7:1-16 d’un point de vue intertextuel établit que le texte de 2 Samuel 7:1-16, qui est antérieur à celui d’Ézéchiel, pourrait avoir une certaine influence sur celui d’Ézéchiel. La première partie d’Ézéchiel 37 (versets 1 à 14) décrit la condition misérable du peuple juif dans l’exil babylonien. Le texte indique que seul YHWH est capable de restaurer son peuple. Dans la deuxième partie (verset 15 à 28), le texte présente la promesse de Dieu de restaurer pleinement son peuple et de le mettre sous un nouveau leadership basé sur l’Alliance Davidique qui apparaît pour la première fois dans 2 Samuel 7:1-16. Les deux textes ont de nombreuses connexions et similarités. Dans le texte d’Ézéchiel l’accent est placé sur la promesse d’une restauration qui se réalisera sous la direction du futur Prince Davidique. Les connexions entre Ézéchiel 37:15-28 et 2 Samuel 7:1-16 sont claires au point que, cumulativement, nous pourrions suggérer que le texte de 2 Samuel 7:1-16 a eu une influence sur le texte d’Ézéchiel 34:15-28. <p> </p><p><strong> Article visualizations:</strong></p><p><img src="/-counters-/edu_01/0720/a.php" alt="Hit counter" /></p>


Horizons ◽  
2017 ◽  
Vol 44 (2) ◽  
pp. 281-305
Author(s):  
Philip A. Cunningham

Now that more than five decades have passed sinceNostra Aetateinitiated a new relationship between Jews and Catholics, it has become possible to identify certain basic principles—predicated on an appreciation of ongoing Jewish covenantal life—that are emerging in Catholic ecclesial statements. Such a “theology of shalom” seeks “right relationship” with the Jewish people and “wholeness” in terms of the church's own self-understanding. The article proposes three fundamental axioms. A theology of shalom (1) sees Jews and Christians as co-covenanting companions; (2) respects and reckons with Jewish self-understanding; and (3) focuses on final fulfillment in the future. It elaborates three subpoints for each principle to elucidate several implications and questions. The article concludes with the suggestion that the maturing Catholic-Jewish relationship may be moving into one of mutuality in which both communities can study and learn from their respective covenantal ways of walking with God.


1992 ◽  
Vol 9 (3) ◽  
pp. 370-382
Author(s):  
Jonathan D. Sarna

Efforts to foretell the future of the American Jewish community date farback to the nineteenth century, and for the most part the prophecies have beenexceedingly gloomy. Former president John Adams predicted in a letter toModecai Noah in 1819 that Jews might "possibly in time become liberalUnitatian Christians.” A young American Jewish student named WilliamRosenblatt, writing in 1872, declared that the grandchildren of Jewish immigrantsto America would almost surely intermarry and abandon the rite of circumcision.Within fifty years “at the latest,” he predicted, Jews would be“undistinguishable from the mass of humanity which surrounds them.“ Justunder a century later, in 1964, Look magazine devoted a whole issue to the“Vanishing American Jew,” at the time a much-discussed subject. More recently,in 1984, Rabbi Reuven Bulka, in a book entitled The Orthodox-Reform Rift and the Future of the Jewish People, warned that “we are headingtowards a disaster of massive proportions which the North American Jewishcommunity simply cannot afford.”So far, thank God, all of these predictions have proven wrong. TheJewish people lives on. Some might consider this a timely reminder that (assomeone once said) “prediction is very difficult, especially about the future.“Othem may view our continuing survival as nothing less than providential:evidence that God, in a display of His divine mercy, is watching over us. Athird view, my own, is that precisely because Jews are so worried about survival,we listen attentively to prophets of doom and respond to them ...


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