Throughout history, the persecutions of the Jewish people have been central to their identity and to the cohesion of their religion and cultural heritage. But now, with the success of the Jewish State of Israel and the prosperity of Jews in the United States, the collective sufferings that have forged the Jewish identity are disappearing. The compelling question Bernard Susser and Charles Liebman ask in Choosing Survival is: Will this success paradoxically prove fatal to Judaism? Susser and Liebman paint a disturbing portrait of the decline of Judaism in both Israel and the United States and the various--and mainly ineffective--efforts to reverse that decline. In Israel, as Jews are increasingly drawn to cosmopolitan Western culture, Jewishness is in danger of being reduced merely to communal folkways, while political tensions between religious and secular Jews threaten to pull the state apart. In the U.S., assimilation and secularization is even harder to resist. Efforts to strengthen Jewish identity by claiming the U.S. is still anti-Semitic and by pointing to the Holocaust and the threats to Israel's survival have not worked. The authors do, however, see a hopeful sign in Jewish Orthodoxy which, while not a viable solution to the problem, is successfully passing on its tenets and practices and attracting many non-Orthodox Jews. They identify several aspects of Orthodoxy that can be emulated by all Jews and hold the best hope for Jewish survival--its reverence for study, its ability to set and maintain boundaries, and its deep belief in community. For anyone concerned about the fate of Judaism and what it means to be Jewish, Choosing Survival is an impassioned, troubling, and essential book.
The role of religion in a democratic society Best Book award given by the Israel Political Science Association Since the 1980s, relationships between secular and religious Israelis have gone from bad to worse. What was formerly a politics of accommodation, one whose main objective was the avoidance of strife through "arrangements" and compromises, has become a winner-take-all, zero-sum game. The conflict is not over who gets what. Rather, it is a conflict over the very character of the polity, a struggle to define Israel's collective character. In Israel and the Politics of Jewish Identity Asher Cohen and Bernard Susser show how this transformation has been caused by structural changes in Israel's public sphere. Surveying many different levels of public life, they explore the change of Israel's politics from a dominant-party system to a balanced two-camp system. They trace the rise of the Haredi parties and the growing consonance of religiosity with right-wing politics. Other topics include the new Basic Laws on Freedom, Dignity, and Occupation; the effects of massive immigration of secular Jews from the former Soviet Union; the greater emphasis on liberal "good government"; and the rise of an aggressive investigative press and electronic media.
The Spinoza Quartet follows four distinguished contemporary scholars of Spinoza's thought as they meet in Amsterdam to receive the Spinoza Prize. The four come from Jerusalem, San Diego, Vienna and New York, each with a different take on Spinoza's thought and very different temperaments and worldviews, and almost immediately the sparks fly. At several luncheons hosted by the Regents each speaks about their relationship to Spinoza, the man and the thinker. For the next week, prior to the gala ceremony, the four prize recipients walk the streets of Amsterdam arguing heatedly, exposing their personal idiosyncrasies and sharing their fraught biographies. Spinoza is never far from their exchanges. In the course of the spirited discussions the characters' personal outlooks as well as their views of Spinoza merge dramatically into a tense but deeply humane tale.
Saint Bernard’s famous work, The Steps of Humility and Pride (in Latin, De gradibus humilitatis et superbiae), is a short book consisting of a mere fifty-seven paragraphs. In it, the Abbot of Clairvaux unpacks the doctrine of the very crucial chapter 7 of Saint Benedict’s sixth-century Rule for Monks, which explores the dynamic “steps” or “degrees” of both humility and pride. This chapter by Benedict could well be considered the spiritual basis of all Benedictine existence. In Saint Bernard’s Three-Course Banquet, Dom Bernard Bonowitz makes the teaching of both Bernard and Benedict accessible to modern readers in a set of conferences originally conceived for and delivered to a group of Cistercian “juniors,” that is, monks and nuns who had completed their novitiate but had not yet made their solemn vows. With Dom Bernard as a guide, many more readers can be sure of drinking at the purest sources of the monastic tradition, which at that depth becomes one with the Gospel itself. A convert from Judaism with a degree in Classics from Columbia University, Bernard Bonowitz was a Jesuit for nine years before entering St. Joseph’s Abbey in Spencer, Massachusetts. Immediately upon professing vows, his abbot named him master of novices, a position he held for ten years and that gave him ample opportunity to share considerable gifts of mind and heart while initiating newcomers into monastic life, at the levels of both classroom teaching and spiritual direction. In 1996 he was elected superior of the monastery of Novo Mundo in Brazil, which he soon shepherded into a true monastic springtime. In 2008, he became abbot of Novo Mundo, now a community attracting an impressive number of young men anxious to follow the way of Cistercian discipleship.
The Jewish settlements in disputed territories are among the most contentious issues in Israeli and international politics. This book delves into the ideological and rabbinic discourses of the religious Zionists who founded the settlement movement and lead it to this day. Based on Hebrew primary sources seldom available to scholars and the public, Moshe Hellinger, Isaac Hershkowitz, and Bernard Susser provide an authoritative history of the settlement project. They examine the first attempts at settling in the 1970s, the evacuation of Sinai in the 1980s, the Oslo Accords and assassination of Yitzhak Rabin in the 1990s, and the withdrawal from Gaza and the reaction of radical settler groups in the 2000s. The authors question why the evacuation of settlements led to largely theatrical opposition, without mass violence or civil war. They show that for religious Zionists, a "theological-normative balance" undermined their will to resist aggressively because of a deep veneration for the state as the sacred vehicle of redemption.
Play and the Artist’s Creative Process explores a continuity between childhood play and adult creativity. The volume examines how an understanding of play can shed new light on processes that recur in the work of Philip Guston and Eduardo Paolozzi. Both artists’ distinctive engagement with popular culture is seen as connected to the play materials available in the landscapes of their individual childhoods. Animating or toying with material to produce the unforeseen outcome is explored as the central force at work in the artists’ processes. By engaging with a range of play theories, the book shows how the artists’ studio methods can be understood in terms of game strategies.
Bernard of Clairvaux, the twelfth-century monk who wrote that "Jesus is honey in the mouth, melody in the ear, a cry of joy in the heart," was both a mystic and a reformer. His writings reveal a mystical theology that Thomas Merton, a monastic heir to Bernard’s Cistercian reform, says "explains what it means to be united to God in Christ but (also) shows the meaning of the whole economy of our redemption in Christ." Critical of the monastic opulence of his times, Bernard exhorted his monks to consider that "Salt with hunger is seasoning enough for a man living soberly and wisely." Martin Luther believed that Bernard was "the best monk that ever lived, whom I admire beyond all the rest put together." Bernard's zeal and charisma led to the reform of Christian life in medieval Europe. Today it is reported that Pope Benedict XVI keeps Bernard's treatise Advice to a Pope close at hand for spiritual support. Honey and Salt is an original selection for the general reader of Bernard’s sermons, treatises, and letters.
Saint Bernard was born in 1090 near Dijon, France. He joined the fifteen-year-old monastery of Cîteaux in 1113. In 1115 he became the founding abbot of Clairvaux Abbey, whence his name, Bernard of Clairvaux. Saint Bernard was a gifted and prolific writer of theological treatises, Scriptural commentaries, letters, and many sermons. The sermons in the collection published here, styled Sermones de diversis (Sermons about Various Topics), lack the specific point of departure that characterizes his other sermons. That is, whereas the sermons on the Song of Songs are a verse-by-verse commentary on that biblical book and his Sermons for the Year follow the liturgical calendar, this collection of sermons deals with his various pastoral concerns. Since Scripture is always Bernard’s point of departure and inspiration, the sermons often read like a Scripture study, but what comes through equally is the voice of an understanding spiritual father who is a masterful student of Scripture, biblical language, and the needs of his monks.
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