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Religious Zionism emerged as an organized political movement in 1902, rebelling against the ethos of passivity endorsed by a mostly anti-Zionist Eastern European Orthodoxy. The book presents religious-Zionists as a new religious type, driven by distinct theological conceptions that reexamine ...

Religious Zionism emerged as an organized political movement in 1902, rebelling against the ethos of passivity endorsed by a mostly anti-Zionist Eastern European Orthodoxy. The book presents religious-Zionists as a new religious type, driven by distinct theological conceptions that reexamine fundamental notions, including God, faith, and historical process. Schwartz's detailed analysis exposes the roots of a political movement that has proven crucially influential in Israeli politics, both before and after the establishment of the state.

From the author of "The Devil: Perceptions of Evil from Antiquity to Primitive Christianity", this book examines a central theme in Western Culture: The Centuries-Old Notion Of Hell - Exile From God, Subjection To fire, worms and darkness. In this study, Alan Bernstein investigates just How And Why ...

From the author of "The Devil: Perceptions of Evil from Antiquity to Primitive Christianity", this book examines a central theme in Western Culture: The Centuries-Old Notion Of Hell - Exile From God, Subjection To fire, worms and darkness. In this study, Alan Bernstein investigates just How And Why Belief In Hell Arose. Although We May Associate The Notion Of hell with Christian beliefs, its gradual emergence depended on Conflicting Notions That Pervaded The Mediterranean World More Than A millennium before the birth of Christ. Bernstein takes us back to those times and offers us a view of the philosophy, poetry, folklore, myth and theology of that formative age.; Drawing on sources from ancient Egypt, Mesopotamia, Greece, Rome and Israel, as well as early Christian writings, the author reconstructs the story of the prophets, priests and poets who fashioned concepts of hell from an array of perspectives on death and justice. The author traces hell's formation through close readings of works including the epics of Homer and Virgil, the satires of Lucian, the dialogues of Plato and Plutarch, the legends of Enoch, the confessions of the Psalms, the prophecies of Isaiah, Ezechiel and Daniel and the parables of Jesus. Re-enacting debates about the nature of hell among the common people and the elites of diverse religious traditions, he provides new insight into the social implications and the psychological consequences of different visions of the afterlife. This book aims to captivate readers interested in history, mythology. literature, psychology, philosophy and religion. It should be of use to ancient historians, classicists, theologists, and cultural historians.

Although Franz Rosenzweig is arguably the most important Jewish philosopher of the twentieth century, his thought remains little understood. Here, Leora Batnitzky argues that Rosenzweig's redirection of German-Jewish ethical monotheism anticipates and challenges contemporary trends in religious ...

Although Franz Rosenzweig is arguably the most important Jewish philosopher of the twentieth century, his thought remains little understood. Here, Leora Batnitzky argues that Rosenzweig's redirection of German-Jewish ethical monotheism anticipates and challenges contemporary trends in religious studies, ethics, philosophy, anthropology, theology, and biblical studies.This text, which captures the hermeneutical movement of Rosenzweig's corpus, is the first to consider the full import of the cultural criticism articulated in his writings on the modern meanings of art, language, ethics, and national identity. In the process, the book solves significant conundrums about Rosenzweig's relation to German idealism, to other major Jewish thinkers, to Jewish political life, and to Christianity, and brings Rosenzweig into conversation with key contemporary thinkers.Drawing on Rosenzweig's view that Judaism's ban on idolatry is the crucial intellectual and spiritual resource available to respond to the social implications of human finitude, Batnitzky interrogates idolatry as a modern possibility. Her analysis speaks not only to the question of Judaism's relationship to modernity (and vice versa), but also to the generic question of the present's relationship to the past--a subject of great importance to anyone contemplating the modern statuses of religious tradition, reason, science, and historical inquiry. By way of Rosenzweig, Batnitzky argues that contemporary philosophers and ethicists must relearn their approaches to religious traditions and texts to address today's central ethical problems.