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Walter Homolka

Historical Jesus research, Jewish or Christian, is marked by the search for origins and authenticity. The various Quests for the Historical Jesus contributed to a crisis of identity within Western Christianity. The result was a move “back to the Jewish roots!”
For Jewish scholars it was a means to position Jewry within a dominantly Christian culture. As a consequence, Jews now feel more at ease to relate to Jesus as a Jew.
For Walter Homolka the Christian challenge now is to formulate a new Christology: between a Christian exclusivism that denies the universality of God, and a pluralism that endangers the specificity of the Christian understanding of God and the uniqueness of religious traditions, including that of Christianity.

Asher D. Biemann

reduce Rosenzweig’s concept of history to the German Jewish flirtation with Herder, which had profoundly shaped the old Wissenschaft des Judentums (at least as profoundly as the flirtation with Hegel). 84 Nor can we assume that Rosenzweig accepted Herder’s ideas of history unqualified. 85 But it is

Myriam Bienenstock

of Cohen’s thought. I The story goes that when the philosopher and philologist Heymann Steinthal (1823–1899) introduced his protégé, the young Dr. Hermann Cohen, to Leopold Zunz, the already famous founder of the Wissenschaft des Judentums , he presented him as follows: “Herr Dr. Cohen, ehemaliger

Michael Zank

” interpretation of divine 20 See David Novak, The Election of Israel: The Idea of the Chosen People (Cambridge: Cambridge University Press, 1995). 21 Hermann Cohen, “Das Problem der jüdischen Sittenlehre. Eine Kritik von Lazarus’ Ethik des Judentums,” Monatsschrift für Geschichte und Wissenschaft des Judentums 43

Ariel Evan Mayse

-Century Rabbinic and Philosophical Responses to the Wissenschaft des Judentums ,” Harvard Theological Review 110, no. 3 (2017): 393–420. See also Eliyahu Stern, The Genius: Elijah of Vilna and the Making of Modern Judaism (New Haven: Yale University Press, 2013); Chaim Saiman, “Legal Theology: The Turn to

Nadav Berman Shifman

Wissenschaft des Judentums , such as Shmuel David Luzzatto and Zechariah Frankel, criticized Jewish attempts (like that of Maimonides) to portray halakhah as an immutable system. 119 On the more liberal-progressive side, halakhic fallibility appears frequently in twentieth-century Conservative Jewish thought

Astrid Deuber-Mankowsky

’s vantage thus having a basic impact on Benjamin’s reception. History as an Endlessly Incurred Task In the winter semester of 1912–13, Cohen had taken up the chair in philosophy of religion at the famous academy for Jewish schol- arship, the Lehranstalt für die Wissenschaft des Judentums in Berlin. He began

Avraham Shapira

liebt").31It does not appear that this solution resolves the problem, which is that of the possibility of maintaining an inner connection between sci- ence and values and significance - between research and meaning. IV. Illustrations of Scholem's attitude to die Wissenschaft des Judentums The question

Aaron W. Hughes

Maimonides and His Predecessors , trans. Fred Baumann (Philadelphia: The Jewish Publication Society, 1987), 23. viii preface to the solution of modern problems? The modern study of Jewish philosophy, with its roots in Wissenschaft des Judentums , has largely taken the former path. Yet, reading premodern