The messianic idea that a redeemer sent by God will come to end the suffering of a persecuted people and inaugurate a new age of justice and peace has been one of the most powerful and influential concepts given by the Jewish people to western civilization. This book represents a sample of the most penetrating and provocative scholarly interpretations of Jewish messianic movement from various perspectives- historical, sociological, psychological, and religious.
Carey presents an introduction to the elements of apocalyptic discourse in the Hebrew Bible, the intertestamental texts of the Apocrypha and Pseudepigrapha, and the Jewish and Christian apocalyptic texts. He seeks to help modern readers perplexed by the rampant and somewhat outrageous depiction and interpretation of apocalyptic literature to see apocalyptic discourse as a flexible set of resources that early Jews and Christians could employ for a variety of persuasive tasks. Carey examines each of the literary works that exhibit apocalyptic discourse. He briefly introduces the date and language of each text and shows its basic contents. Then he examines the particular topics and purposes of the work. Carey concludes by showing a way to read the particular example of apocalyptic discourse as a whole in its own setting with its own purposes. Carey invokes discourse as a category of study in an attempt to bring together the literary, ideological, and social dimensions of apocalyptic language. He sees the genius of apocalyptic discourse in its ability to bring its audience into otherwise inaccessible mysteries concerning the future and the heavenly realms. As theology, apocalyptic discourse engages life's greatest questions-the nature of God, the desire for justice, and the frustrations of human finitude. As poetry, it expresses the theological imagination in vivid symbols and conventional literary forms.
Converso and Morisco are the terms applied to those Jews and Muslims who converted to Christianity (mostly under duress) in late medieval Spain. "Converso and Moriscos Studies" examines the manifold cultural implications of these mass convertions.
British Romanticism and the Jews explores the mutual influences exerted by the British-Christian and British-Jewish communities on each other during the period between the Enlightenment and Victorianism. The essays in the volume demonstrate how the texts produced by the Jewish Enlightenment provided a significant resource for romantic intellectual revisionism, in much the same way that British romanticism provided the cultural basis through which the British-Jewish community was able to negotiate between the competing obligations to ethnicity and nationalism.
This title describes recent discoveries and insights into the various expressions of Jewish mysticism from antiquity to the modern day. From mystical outpourings in ancient Palestine to the Kabbalah Centre, this volume explores the various expressions of Jewish mysticism from antiquity to the present day.
This seventh volume of The Cambridge History of Judaism provides an authoritative and detailed overview of early modern Jewish history, from 1500 to 1815. The essays, written by an international team of scholars, situate the Jewish experience in relation to the multiple political, intellectual and cultural currents of the period. They also explore and problematize the 'modernization' of world Jewry over this period from a global perspective, covering Jews in the Islamic world and in the Americas, as well as in Europe, with many chapters straddling the conventional lines of division between Sephardic, Ashkenazic, and Mizrahi history. The most up-to-date, comprehensive, and authoritative work in this field currently available, this volume will serve as an essential reference tool and ideal point of entry for advanced students and scholars of early modern Jewish history.
In the late twentieth century, fundamentalism has emerged as one of the most powerful forces at work in the world, contesting the dominance of modern secular values and threatening peace and harmony around the globe. Yet it remains incomprehensible to a large number of people. In The Battle for God, Karen Armstrong brilliantly and sympathetically shows us how and why fundamentalist groups came into existence and what they yearn to accomplish. We see the West in the sixteenth century beginning to create an entirely new kind of civilization, which brought in its wake change in every aspect of life -- often painful and violent, even if liberating. Armstrong argues that one of the things that changed most was religion. People could no longer think about or experience the divine in the same way; they had to develop new forms of faith to fit their new circumstances. Armstrong characterizes fundamentalism as one of these new ways of being religious that have emerged in every major faith tradition. Focusing on Protestant fundamentalism in the United States, Jewish fundamentalism in Israel, and Muslim fundamentalism in Egypt and Iran, she examines the ways in which these movements, while not monolithic, have each sprung from a dread of modernity -- often in response to assault (sometimes unwitting, sometimes intentional) by the mainstream society. Armstrong sees fundamentalist groups as complex, innovative, and modern -- rather than as throwbacks to the past -- but contends that they have failed in religious terms. Maintaining that fundamentalism often exists in symbiotic relationship with an aggressive modernity, each impelling the other on to greater excess, she suggests compassion as a way to defuse what is now an intensifying conflict. BONUS: This edition contains an excerpt from Karen Armstrong's Twelve Steps to a Compassionate Life.
“An important beginning to understanding the truth over myth about Judaism in American history” (New York Journal of Books), Steven R. Weisman tells the dramatic story of the personalities that fought each other and shaped this ancient religion in America in the eighteenth and nineteenth centuries. The struggles that produced a redefinition of Judaism illuminate the larger American experience and the efforts by all Americans to reconcile their faith with modern demands. The narrative begins with the arrival of the first Jews in New Amsterdam and plays out over the nineteenth century as a massive immigration takes place at the dawn of the twentieth century. First there was the practical matter of earning a living. Many immigrants had to work on the Sabbath or traveled as peddlers to places where they could not keep kosher. Doctrine was put aside or adjusted. To take their places as equals, American Jews rejected their identity as a separate nation within America. Judaism became an American religion. These profound changes did not come without argument. Steven R. Weisman’s “lucid and entertaining” (Publishers Weekly, starred review) The Chosen Wars tells the stories of the colorful rabbis and activists—including Isaac Mayer Wise, Mordecai Noah, David Einhorn, Rebecca Gratz, and Isaac Lesser—who defined American Judaism and whose disputes divided it into the Reform, Conservative, and Orthodox branches that remain today. “Only rarely does an author succeed in writing a book that reframes how we perceive our own history. The Chosen Wars is...fascinating and provocative” (Jewish Journal).
In 1644, the news that Antonio de Montezinos claimed to have discovered the Lost Tribes of Israel in the jungles of South America spread across Europe fuelling an already febrile atmosphere of messianic and millenarian expectation. By tracing the process in which one set of apocalyptic ideas was transmitted across the Christian and Islamic worlds, this book provides fresh insight into the origin and transmission of eschatological constructs, and the resulting beliefs that blurred traditional religious boundaries and identities. Beginning with an investigation of the impact of Montezinos’s narrative, the next chapter follows the story to England, examining how the Quaker messiah James Nayler was viewed in Europe. The third chapter presents the history of the widely reported - but wholly fictitious - story of the sack of Mecca, a rumour that was spread alongside news of Sabbatai Sevi. The final chapter looks at Christian responses to the Sabbatian movement, providing a detailed discussion of the cross-religious and international representations of the messiah. The conclusion brings these case studies together, arguing that the evolving beliefs in the messiah and the Lost Tribes between 1648 and 1666 can only be properly understood by taking into account the multitude of narrative threads that moved between networks of Jews, Conversos, Catholics and Protestants from one side of the Atlantic to the far side of the Mediterranean and back again. By situating this transmission in a broader historical context, the book reveals the importance of early-modern crises, diasporas and newsgathering networks in generating the eschatological constructs, disseminating them on an international scale, and transforming them through this process of intercultural dissemination into complex new hybrid religious conceptions, expectations, and identities.
