Religiöse Positionierungen in Judentum, Christentum Und Islam – serie

Erstmals wird hier der protestantische Pastor und Widerstandskämpfer Dietrich Bonhoeffer (1906-1945) mit dem jüdischen Religionsphilosophen und Aktivisten Abraham J. Heschel (1907-1972) biographisch-werkgenetisch verglichen und nachgezeichnet, dass beide ein zunehmend relationales Denken antreibt, welches sie mithilfe ihrer Bibelhermeneutik aus hebräischer Perspektive ableiten. Teil 1 analysiert die Frühphase Bonhoeffers und Heschels. Mithilfe von Phänomenologie, Existentialismus, Dialogik und Tatsächlichkeit der Offenbarung Gottes etablieren beide einen dritten Weg – sog. "relationales Denken" –, der ihre (pietistische resp. chassidische) Herzensfrömmigkeit mit wissenschaftlich-akademischer Argumentation versöhnt. Teil 2 zeichnet die Mittelphase beider nach, in der die spirituelle Praxis durch Bibel und Gebet das relationale Denken erweitern. Teil 3 zeichnet schließlich nach, wie Bonhoeffer und Heschel dadurch hin zu praktisch-prophetischem Aktivismus gelangen, für den beide gleichermaßen bekannt geworden sind – deren Wurzeln bereits in ihrer Frühphase liegen. Somit gibt diese Untersuchung neue Perspektiven auf Bonhoeffer und Heschel individuell, jedoch auch Gedankenanstöße für den christlich-jüdischen Dialog, biblische Hermeneutik, Spiritualität uvm.

What should one know in order to position oneself vis-à-vis other religions and confessions? What is religious knowledge and how should it be taught? This volume sheds light on educational media in Judaism and Christianity such as catechisms, children’s bibles, and sermons as well as Jewish and Protestant teacher training in 19th-century Germany and explores the methodological potentials of educational media as a source for (inter-)religious history. It reflects on broader processes of knowledge production and the impact of science and scholarship on religious edu-cation and knowledge production within Christian and Jewish contexts. The volume draws on an interdisciplinary conference that took place in 2018 and brought together scholars associated with two transdisciplinary research projects: The German-Israeli research group “Innovation through Tradition? Jewish Educational Media and Cultural Transformation in the Face of Moder-nity”, associated with the German Historical Institute Washington and Tel Aviv University (funded by the German Research Foundation, DFG, 2014–2019), and the LOEWE research hub “Religious Positioning: Modalities and Constellations in Jewish, Christian and Muslim Contexts” at Goethe University Frankfurt and Justus-Liebig-University Giessen (funded by the Hessian Ministry of Science and Art, 2015–2021).

Emotions have increasingly attracted the attention of the sciences and academia. The topic is all the more timely since we have witnessed a global trend towards highly emotionalized discourses across societies and religions. Discourses are less guided by rational arguments and “facts”. Instead, narratives, sometimes manipulative, influence the thoughts and activi-ties of our societies. In this context, the authoritative texts of the monotheistic religions are experiencing a renaissance. Tanach, Bible and Qur’an do not only “emotionalize”, they also offer ancient concepts of emotions which affect the present.This book brings the interdependencies of antiquity and (post)modernity into an interdisci-plinary discussion. How should we understand feelings at all? This book explores the ap-proaches to emotions as portrayed and understood in various sources and disciplines. The contributors share their perspectives on methodological questions concerning research on the emotions. Scholars in religious studies and theology from different traditions—Jewish, Christian, Islamic—enter into dialogue with other disciplines, such as psychology, literary studies, sociology, cultural studies, philosophy, and historiography.

This volume brings together scholars from a range of disciplines to explore the intersections between crisis, scholarship, and action. The aim of this book is to think about the “moment of crisis,” through the concepts, writings, and methodologies awarded to us by Jewish thinkers in modernity. This book offers a broad gallery of accounts on the notion of crisis in Jewish modernity while emphasizing three terms: interpretation, heresy, and messianism. The main thesis of the volume is that the diasporic and exilic experience of the Jewish people turned their philosophers and theologians into “experts in crisis management” who had to find resources within their own religion, culture and traditions in order to react, endure and overcome short- and long-term historical crises. The underlining assumption of this book is therefore that Jewish thought obtains resources for conceptualizing and reacting to the current forms of crisis in the global, European, and Israeli spheres. The volume addresses a large readership in humanities, social and political sciences and religious studies, taking as its assumption that scholars in modern Jewish thought have an extended responsibility to engage in contemporary debates.