-right movements flirt with references to (Judeo-)Christianity and claim to be the defenders of religious-cultural identity in times of immigration and cultural relativism. This article is about how within secular societies such as those of the Netherlands, Belgium, Germany and France populist references to
to midcentury Americans who identified as “good liberals.” Even that increasingly popular term, Judeo-Christianity, seemed to imply a comparison that that was often harmful to and exploitative of Judaism.
During the midcentury heyday of Judeo-Christianity, when comparison between Judaism and
pasts in the Greco-Roman World (Tübingen: Mohr Siebeck, 2008), pp. 173-216; D. Boyarin, Dying for God: Martyrdom and the Making of Judaism and Christianity (Stanford: Stanford University Press, 1999); idem, Border Lines: The Partition of Judeo-Christianity (Philadelphia: University of Pennsylvania
Tanhuma , ki tissa 34; cf. Pesiqta Rabbati 5 (ed. Friedmann, p. 14b). For other parallel texts and discussion, see M. Bregman, “Mishnah and LXX as Mystery: An Example of Jewish-Christian Polemic in the Byzantine Period”, Continuity and Renewal: Jews and Judaism HILARY OF POITIERS, JUDEO-CHRISTIANITY, AND
The strophe M28/I/R/i/24-27/, part of a Middle Persian Manichaean abecedarian hymn published in 1995 by P. O. Skjærvø has long represented a riddle: specially the meaning of šmbyd. The proposal by Durkin-Meisterernst to understand it as ‘curtain’ allows to propose a new translation of the whole strophe, which is evidently a polemic text alluding to passages of Exodus 25 and 26, where the Tabernacle of the Temple is described.
. These types are, roughly, prophetic Judeo-Christianity and socially engaged Buddhism, the prophet and the bodhisattva , representing respectively the demand for justice in response to palpable injustice and the cultivation of compassion in response to universal suffering. The second diptych presents
societies which ran the continent at the local level in the past. Witch-doctors are credited with great religious and political power. Yet, the author maintains that Judeo- Christianity is today the main progressive influence in Africa. This is not the only substantial contradiction in the book. The anti
Judeo- Christianity is today the main progressive influence in Africa. This is not the only substantial contradiction in the book. The anti-colonial independence movements are characterized as democratic revolutions. Yet, almost every- thing in Africa militates against democracy. Howe finds no evidence
only on Judeo-Christianity. Saduccaism, in my viewpoint, gets off the model of expectation. Having renounced presence – because it contented itself with the present state of things of a world that is marked by the experience of loss and absence – it could have no need or problem of interpretation: the