Sentences with phrase «jewish thought»

«Unorthodox does not comment on Jewish religious orthodoxy or critique it, but takes its inspiration from the legacy of progressive Jewish thought, in particular the Jewish tradition of dialogue and debate,» said Jens Hoffmann.

Her work has been featured at the 1a Bienal de Montevideo (2012); Do Not Destroy, Trees Art and Jewish Thought, Contemporary Jewish Museum, San Francisco (2012); Reverse Position (Invertir la Posición), Galeria Wu, Lima, 2012; Ecológica, Museu de Arte Moderna de São Paulo (2010; kurs: the tree, Fuglsang Kunstmuseum, Toreby, Denmark (2009).

Do Not Destroy: Trees, Art and Jewish Thought Feb. 16 - May 28.

2012 Transatlantic Movements, US Ambassador's Residence, Berlin, DE Postcards from the Edge, CRG Gallery, New York, US Grid: Works on Paper from the 1960's, Leo Castelli, New York, US Graphic # 20 Poster Exhibition, Graphic Shop, PajuBook City, Gweonggi - do, KR Spirits of Internationalism, M HKA, Antwerp, BE Asche und Gold, Marta Herford, Herford, DE Guggenheim Collection: The American Avant - Garde, Palazzo delle Esposizioni, Rome, IE Vidéo Vintage 1963 - 1983, Centre Pompidou, Galerie du Musée, Paris, FR Do Not Destroy Trees and Jewish Thought, Contemporary Jewish Museum, San Francisco, California, US Exit with a Bang!

Goldstein's recently published book, Betraying Spinoza: The Renegade Jew who Gave Us Modernity, was published in May 2006 and was the winner of the 2006 Koret International Jewish Book Award in Jewish Thought.

Truth, justice, and peace are the three tools, according to Jewish thought, for the preservation of the world.

These common English words have their origins in Hebrew and Jewish thought.

I don't claim to know more about Judaism than what these 3 website showed me — I don't know if they are typical of Jewish thought or not.

Jewish thought, particularly in the writings of the philosopher Philo, was influenced by Plato and other Greek philosophers.

He continues the story by examining the period of the second temple in Jewish thought, the rise of apocalypticism and millenarianism, sectarian life in New Testament times, New Testament views of afterlife, pseudepigraphic literature, the Church fathers, the early rabbis, and Muslim views of the afterlife..

Jewish thought favored an honest acceptance of government, whatever it might be, and loyal conformity to promulgated law, but only within the limits of Jewish conscience.

The author, and perhaps Jewish thought in general at that time, recognized the intimate relationship of the age - old speculation of the Orient to that of Greece; both had come to express in differing terms but in essential unity the conviction that human life is infused with a pervasive entity which is more than human, finding its ultimate origin and nature in the being of the universe.

It does appear, however, that in this passage we can discern a thin line, however tenuous, which links the Canaanite Baal myth of the «dying - and - rising god» with the rise of resurrection as an eschatological symbol, soon destined to develop rapidly in Jewish thought.

There is no strong evidence to show that the Jews made any wholesale borrowing of ideas from Persian religion, but it is almost certain that such ideas acted as a stimulus to Jewish thought and helped to shape some of the fresh expressions that it took.

The schoolmen were impressed too by current Jewish thought, particularly by Maimonides (1135 - 1204), a warm admirer of Aristotle.

To make matters even more challenging, a lot of very critical material for following the development of Jewish thought is in the non-canonical sources.

All this is of the first importance, for it is quite clear that in the highest Jewish thought works are love in action, works are caring for our fellow - men.

As for Jewish thought between the Testaments, this intimate, individual, fatherly love of God is so clear and so beautifully expressed that the idea involved is indistinguishable from similar passages in the New Testament.

Only after the Old Testament canon was complete and in 70 A.D. the temple was destroyed by the Romans, was Jewish thought, as a whole, finally cast out of its local matrix, and even then the legal system, with its particularistic minutiæ, was the more insisted on because the sacrificial cult was gone.

The monarchial model of God as King was developed systematically, both in Jewish thought (God as Lord and King of the Universe), in medieval Christian thought (with its emphasis on divine omnipotence) and in the Reformation (especially in Calvin's insistence on God's sovereignty).

This too was the fulfilment of prophecy, however paradoxical and impossible the idea of a crucified Messiah might seem to Jewish thought.

(Maccoby is a disciple of Leo Baeck, on whom see Alan Mittelman's «Christianity in the Mirror of Jewish Thought» in this issue.)

So perhaps this is where some of Jesus» Budhist like thoughts, that were so different from Jewish thought of the time, originated.

This first statement of the kerugma arises from a basic line of Jewish thought which we have noted before.

The present study is too brief to permit any proper analysis, but we may say that Christian eschatology, understood in this sense, is the product of a marriage of ideas found in Jewish thought, including the inter-testamental period, and the hellenistic soul - body portrayal of man.

When The Body of Faith appeared in 1989, it seemed profoundly unlike any work of Jewish thought published before, including that of Wyschogrod's teacher, the great Talmudist and philosopher, Rabbi Joseph Soloveitchik.

In Wyschogrod's work, on the other hand, Jewish thought begins not with analysis of who the man of faith is but with who God is» not with how a member of the Jewish people approaches God but how God approaches the Jewish people.

For centuries Jewish thought has attempted to adapt itself to foreign philosophical categories, and Wyschogrod's bold return to biblical sources provides a platform upon which to critique even such a revered figure as Maimonides.

Sacrifice is therefore the way towards the restoration of the broken relationship between man and God in Jewish thought.

Yet viewed against the background of the stark alternatives proposed in Strauss» book, Buber appears to be much closer to liberal German «Jewish thought than many of his subsequent interpreters, and perhaps even Buber himself, have recognized.

Taoist metaphors and contemporary Muslim and Jewish thought help Haught to amplify his position.

As for Greek roots my friend — Jesus being divine has it's roots in Greek thought also — not Jewish thought.

While, however, Zoroastrian angelology and demonology thus influenced Jewish thought, so that one might almost call Satan a native of Persia naturalized in Judea, and while in later Judaism and in Christianity this influence had a florescent development, its effect within the Old Testament bulks small.

Indeed, one area of Jewish thought, centering in Alexandria, was so deeply influenced by Hellenistic ideas that its Hebrew distinctiveness was well - nigh lost.

(Job 9:24) Here, once more, Jewish thought refused an easy escape and faced, in its full, unqualified difficulty, the mystery of evil in a world whose God is both omnipotent and good.

Starting some two centuries before, as a way of stating the long but limited extent of the Messiah's earthly reign, the millennium had been formalized and made literal in Jewish thought.

Eliezer Goldman, in an article entitled «Responses to Modernity in Orthodox Jewish Thought,» uses the words «radical acceptance» to describe Leibowitz's stance in this regard.

It is true that the loss of Jewish identity within the church led directly to Christian persecution of Jews, but missions to the Jews in the late 19th century were careful not to impugn Jewish thought and practice.

In ancient Jewish thought, there was a conception of not just one, but seven heavens with the seventh heaven being the highest one.

Jewish thought by the time of Jesus held that Adam and Eve were created as one male and one female, rather than as several, in order that all men and women might understand that they are brothers and sisters, descendants of the same set of divinely created parents.

Correctly, we ought to speak of the Descent into Hades, for whatever this line of thought actually came to mean, it began by meaning, not that Jesus descended into the place of punishment, but that Jesus descended into the place where according to Jewish thought all the dead go.

But in Jewish thought an event which is contrary to nature, which occurs outside of the known and ordinary chain of cause and effect, is called a miracle and ascribed to a supernatural cause, to the act of either God or demons; for Satan as well as God can work miracles.

That day had in Jewish thought three main characteristics.

The interpretation of the Epistle to the Ephesians is quite different, depending on whether the writer is seen as primarily dependent on Jewish thought and practices, or as someone whose thought is dualistic.9 It is very difficult to know whether the writers use the various words translated into English as «flesh» and «spirit» in a spiritualizing way or not.

The biblical writers were fallible persons like ourselves and could have made mistakes, the more probably because current Jewish thought was full of apocalyptic imagery.

To be sure, Persian dualism influenced the Jewish thought world in later times; for example, the figure of Satan is a Persian intrusion into Judaism.

The Relation of St. Paul to Contemporary Jewish Thought [London: Macmillan Co., 1900], chap.

Jewish thought, however, does not look for easy solutions.

It was already present in Jewish thought and it continued to play a prominent part in Christian thought, so much so that martyrdom came to be regarded as the quickest and surest way to the heavenly realm.4

It was just because of this view that the doctrine of resurrection had come to the fore in later Jewish thought when men yearned for the vindication of their martyrs.