Sentences with word «peoplehood»

There are two types of human rights - one is the peoples» rights, the rights of tribal peoples, rights of dalits, of women, the fisherfolk i.e. the rights of peoplehood of certain sections of society; and two, within each people, the rights of each person.

Feldman's piece sparked responses from virtually every major Jewish notable and brought to the fore the challenges of holding on to the sacrosanct concept of Jewish peoplehood in an age of intermarriage.

From a classic Zionist perspective, Wiesel, like Moses's scouts, was turning his back on the challenge of Jewish peoplehood in the land of Israel.

The response to those such as Rushkoff and others has been a well - intentioned though historically inaccurate and socially misguided attempt at reasserting the old twentieth - century idea of peoplehood as a starting point for Jewish identity.

The challenge confronting the next generation of Jews is to keep the concept of peoplehood from going by the wayside.

Orthodoxy has and continues to be the movement that places the least emphasis on peoplehood as a central Jewish concept.

They also, by raising among Jews the false hope that a simple doctrinal adjustment by the Church (rather than real accommodation by Israel to the reality of Palestinian peoplehood) will resolve the issues diplomatically, do a real disservice to the Jewish community both in Israel and here in America.

Southern Baptists are also a people, though today many linguistic and ethnic varieties are mixed with their historic Anglo - Saxon peoplehood.

Peoples may have doctrines and polities, but they have peoplehood most of all.

Jewish identity appears to be slowly but steadily moving away from a paradigm of Jewish peoplehood toward one of Jewish meaning.

Parents who joined peoplehood institutions, JCCs, Jewish - defense organizations, and Israel advocacy groups raised children who were rarely taught Hebrew, Jewish history, or practiced any core Jewish rituals.

In Europe and America, Jewish peoplehood provided the perfect response for those Jews grappling with the critique of religion issued by the likes of Darwin and Freud.

Whereas peoplehood was the bedrock of Jewish identity in the twentieth century, the concept today is being defined by means of the religious - existential question posed above.

trumped or at the very least always existed in tandem with Jewish survival and peoplehood questions in communal conversation.

Many peoplehood - oriented organizations and institutions continue to thrive, but newer programs and institutions have leaned more toward using Judaism as a starting point and welcoming mat for engagement and identification.

What is needed instead is a return to the original Jewish model, where peoplehood was embraced as an outcome of a shared destiny and values, where group attachment was the powerful end result of an engagement with a compelling tradition and spiritual practice.

A line of peoplehood runs through the JCCs, the Conservative movement, Kaplan's ideas, the fight against anti-Semitism, and the major secular Jewish organizations.

As the past fifty years have demonstrated, peoplehood without the spiritual, ethical, or religious infrastructure of Judaism will not survive.

Likewise, as seen from a growing involvement of Orthodox Jews in AIPAC and identification with the State of Israel, peoplehood does play a role in the Orthodox worldview.

Judaism and Jewishness are an indivisible amalgam of God, Torah (the scriptures), Mitzvot (commandments), land, language, and familial peoplehood.

The third task of the church is to be a model of peoplehood under the rule of God, to be that preview of the age to come.

The skyrocketing intermarriage rate that came to the fore in the 1970s and 1980s and recognized by the 1990 National Jewish Population Survey called into question the legitimacy of peoplehood as a communal rallying cry.

Here secular Jewish thinkers, writers, and politicos, most notably from Eastern Europe, salvaged the idea of peoplehood from what they saw as the carnage of Judaism — a religion based on superstition.

Within it, one can condemn, as the Popes have consistently done, Palestinian terrorism without rejecting the legitimacy of Palestinian peoplehood, even as one can condemn Israeli heavy - handedness in the administration of the territories without rejecting the validity of the Jewish State or its necessity as a place of security for the Jewish people.

Kaplan's innovative definition of Judaism as «an evolving religious civilization» illumines his understanding of the centrality of peoplehood in the Jewish religion, as well as his transnaturalist interpretation of the origin and nature of Judaism.

The distinguished historian of philosophy Emil Fackenheim, whose work as a post-Holocaust theologian led him to care deeply about Jewish peoplehood, writes bitterly of Spinoza's slander of Judaism as a betrayal of his celebrated disinterestedness and nobility.

These stories and the sense of peoplehood (which has very little to do with the concept of the Volk which got Europeans, especially Germans in so much trouble) give focus to the public and political life of the many entities which make up these peoples.

Then too, the very idea of theology, many Jews contend, is a Christian concept and alien to Judaism, which is grounded in commandments (mitzvot) and peoplehood.

You have to know how seriously this rabbi took God, our God, to know how important this typical affirmation of peoplehood was.

Birthright's success in instilling a sense of peoplehood is borne out of its engagement with unabashedly Jewish content.

Until the modern period, Jewish peoplehood — the notion that the Jews are a distinct group based on both historical and biological criteria — was almost always embedded in the larger tapestry of Jewish ritual, ideas, texts, and history.

JCCs were the embodiment of the philosophy of peoplehood.

Despite this apparent shift, a more dialectical appraisal of contemporary Judaism suggests not the destruction of peoplehood but a realignment of its position in Jewish life.

Anti-Semitism probably did more to engender a strong sense of peoplehood than any text or idea in the Jewish tradition.

Yet, as the brouhaha over Feldman's piece suggests in the twenty - first century, few ideas have come under more fire than that of Jewish peoplehood.

As seen from the Israeli chief rabbinate's decision not to recognize Conservative and Reform conversions and the general complacency toward such a decision on the part of most American Orthodox Jews, Orthodoxy may actually have been the chief culprit in destroying the concept of peoplehood.

And by the time they finish, program attendees claim a heightened sense of peoplehood and attachment to the Jewish community.

Few ideas in the twentieth century exercised more weight in the Jewish collective imagination than the notion of «peoplehood.»

And it is precisely the idea of peoplehood that made Conservative Judaism the most popular movement in the 1950s and 1960s that has also made it fall out of favor for American Jews in the twenty - first century.

Conservative Judaism — the movement of peoplehood — is in a state of crisis and flux.

On all fronts, the bendlach of peoplehood has been pulled apart by the multicultural and multiethnic living experience of American Jewry.

The telling and re-telling of this story is central to Jewish peoplehood.

Conservative Judaism's emphasis on peoplehood translated into unabashed support for the greatest Jewish peoplehood project of the century.

At the heart of such an understanding of Judaism was the concept of peoplehood, which Kaplan defined as «the awareness which an individual has of being a member of a group that is known, both by its own members and by outsiders, as a people.»

It is marked by the exhilarating experience of divine power as the power for «peoplehood,» and for making a way where there is no way.

A black theologian can not enter into the quest for personhood and peoplehood of his or her people without having his or her ethical concern sharpened.

There is a kind of «hermeneutics of farming» similar to John Howard Yoder's «hermeneutics of peoplehood» in which one patiently and humbly listens to the sense of the congregation and the Bible and the Spirit in a particular context.