When Rome flattened Judea in the late first and early second centuries of the Common Era, Rabbinic Judaism regrouped and reorganized at the Academy in Yavne, Greek-speaking, gentile proto-orthodox Christianity headquartered in Antioch, Syria, and the Nazareans, the original, Jewish and “God-fearer,” Hebraically minded “Followers of the Way,” escaped to Pella. Rejected by both the rabbis and the bishops, the Nazareans have often had to go underground, but they have never gone extinct. They have resurfaced from time to time throughout the succeeding two millennia. Now, at the beginning of the Third Great Awakening, in what some believe will be the last Reformation before the Second Coming, the Nazarean movement is experiencing a renaissance. Neither Yavne nor Antioch: Recovering Nazarean Judaism celebrates that new birth.
When Rome flattened Judea in the late first and early second centuries of the Common Era, Rabbinic Judaism regrouped and reorganized at the Academy in Yavne, Greek-speaking, gentile proto-orthodox Christianity headquartered in Antioch, Syria, and the Nazareans, the original, Jewish and "God-fearer," Hebraically minded "Followers of the Way," escaped to Pella. Rejected by both the rabbis and the bishops, the Nazareans have often had to go underground, but they have never gone extinct. They have resurfaced from time to time throughout the succeeding two millennia. Now, at the beginning of the Third Great Awakening, in what some believe will be the last Reformation before the Second Coming, the Nazarean movement is experiencing a renaissance. Neither Yavne nor Antioch: Recovering Nazarean Judaism celebrates that new birth.
Triathlete, certified personal trainer, and mom Brandi DionÕs go-to guide for highly athletic women who want to stay fit and participate in their sport during pregnancy. Written with an exercise physiologist and OB/GYN.
Since World War II, Jewish-American novelists have significantly contributed to the world of literature. This reference book includes alphabetically arranged entries for more than 75 Jewish-American novelists whose major works were largely written after World War II. Included are entries for both well-known and relatively obscure novelists, many of whom are just becoming established as significant literary figures. While the volume profiles major canonical figures such as Saul Bellow, Norman Mailer, and Bernard Malamud, it also aims to be more inclusive than other works on contemporary Jewish-American writers. Thus there are entries for gay and lesbian novelists such as Lev Raphael and Judith Katz, whose works challenge the more orthodox definition of Jewish religious and cultural traditions; Art Speigelman, whose controversial ^IMaus^R established a new genre by combining elements of the comic book and the conventional novel; and newcomers such as Steve Stern and Max Apple, who have become more prominent within the last decade. Each entry includes a brief biography, a discussion of major works and themes, an overview of the novelist's critical reception, and a bibliography of primary and secondary sources. A thoughtful introduction summarizes Jewish-American fiction after World War II, and a selected, general bibliography lists additional sources of information. Since World War II, Jewish-American novelists have made numerous significant contributions to contemporary literature. Authors of earlier generations would frequently write about the troubles and successes of Jewish immigrants to America, and their works would reflect the world of European Jewish culture. But like other immigrant groups, Jewish-Americans have become increasingly assimilated into mainstream American culture. Many feel the loss of their heritage and long for something to replace the lost values of the old world. This reference book includes alphabetically arranged entries for more than 75 Jewish-American novelists whose major works were largely written after World War II. Included are entries for both well-known and relatively obscure novelists, many of whom are just becoming established as significant literary figures. While the volume profiles major canonical figures such as Saul Bellow, Norman Mailer, and Bernard Malamud, it also aims to be more inclusive than other works on contemporary Jewish-American writers. Thus there are entries for gay and lesbian novelists such as Lev Raphael and Judith Katz, whose works challenge the more orthodox definitions of Jewish religious and cultural traditions; Art Speigelman, whose controversial ^IMaus^R established a new genre by combining elements of the comic book and the conventional novel; and newcomers such as Steve Stern and Max Apple, who have become more prominent within the last decade. Each entry includes a brief biography, a discussion of major works and themes, an overview of the novelist's critical reception, and a bibliography of primary and secondary sources. A thoughtful introduction summarizes Jewish-American fiction after World War II, and a selected, general bibliography lists additional sources for information.
Polish messianism tells the story of a nation struggling to survive and regain its independence. As narrated by the poets Jan Pawe_ Woronicz and Adam Mickiewicz, its vision of patriotism and civil responsibility, first told two hundred years ago, contains promising resources today for a world facing challenged by pluralism, secularization, nationalism and religious fundamentalism. Yet this messianism has a dark side. The romantic philosophy of history that funded this messianism proved an inadequate defense against Prussian and Russian military might, and failed to inoculate Poles against the rising spirit of nationalism, xenophobia and anti-Semitism that swept Europe in the nineteenth and twentieth centuries. In seeking to address the problematic and promising feature of Poland's particular messianism, Burnell draws up on the theology of Dietrich Bonhoeffer, arguing that his theology offers a much-needed critique of the myths and values of romantic national messianism. Where such messianism asks how Christ could serve a nation's cause and freedom, Bonhoeffer declared that by it is by following Christ in discipleship that people and nations become truly free. Recently, a new wave of Polish religio-political fundamentalism has appeared, as a response to the rapid secularization of society since the end of the Cold War. Certain members of the Polish clergy have again joined conservative politicians to promote nationalistic, populist, xenophobic, and anti-Semitic attitudes. Bonhoeffer, in contrast, argued for leaders who ennoble and empower those they serve, and modeled how patriots can honor their nation's achievements while freely confessing its failures. His legacy facilitates dialogue and reconciliation in the ongoing struggle against ethnic, religious and national bigotry. Following his lead, the messianic myth of "Poland, the Christ of the nations," can be recast as a call to follow the One who is "God-for-us" and "the-man-for-others" by standing with the suffering, by speaking for the disenfranchised, and serving alongside other nations in the cause of freedom and justice.
An engaging and sobering look at memorializing in Judaism and why memory—ours and God's—is so central to people. Through a series of lively introductions and commentaries, over thirty contributors—men and women, scholars, rabbis, theologians and poets, representing all Jewish denominations—examine the history and ideas behind Yizkor, the Jewish memorial service, and this fascinating chapter in Jewish piety. Featuring the traditional prayers—provided in the original Hebrew and a new and annotated translation—this fourth volume in the Prayers of Awe series explores the profound theological questions at the core of this service and our own humanity: What happens to us after we die? Is there really an afterlife? Does our fate after death depend on the goodness with which we have pursued our earthly life? And more. Prayers of Awe: A multi-volume series designed to explore the High Holy Day liturgy and enrich the praying experience for everyone—whether experienced worshipers or guests who encounter Jewish prayer for the very first time. Contributors: Yoram Bitton Dr. Annette M. Boeckler Dr. Marc Zvi Brettler Rabbi Lawrence A. Englander, CM, DHL Rabbi Edward Feinstein Rabbi Solomon B. Freehof, PhD (z"l) Dr. Eric L. Friedland Rabbi Shoshana Boyd Gelfand Rabbi Edwin Goldberg, DHL Rabbi Andrew Goldstein, PhD Dr. Joel M. Hoffman Rabbi Lawrence A. Hoffman, PhD Rabbi Walter Homolka, PhD, DHL Rabbi Delphine Horvilleur Rabbi Karyn D. Kedar Rabbi Daniel Landes Catherine Madsen Rabbi Jonathan Magonet, PhD Rabbi Dalia Marx, PhD Rabbi Charles H. Middleburgh, PhD Rabbi Jay Henry Moses Rabbi Aaron D. Panken, PhD Rabbi Jakob J. Petuchowski, PhD (z”l) Rabbi Jack Riemer Rabbi Sandy Eisenberg Sasso Rabbi David Stern Rabbi David A. Teutsch, PhD Rabbi Margaret Moers Wenig, DD Dr. Ron Wolfson Rabbi Daniel G. Zemel Dr. Wendy Zierler
Constituent power is the power to create new constitutions. Frequently exercised during political revolutions, it has been historically associated with extra-legality and violations of the established legal order. This book examines the relationship between constituent power and the law. It considers the place of constituent power in constitutional history, focusing on the legal and institutional implications that theorists, politicians, and judges have derived from it. Commentators and citizens have relied on the concept of constituent power to defend the idea that electors have the right to instruct representatives, to negate the doctrine of parliamentary sovereignty, and to argue that the creation of new constitutions must take place through extra-legislative processes, including primary assemblies open to all citizens. More recently, several Latin American constitutions explicitly incorporate the theory of constituent power and allow citizens, acting through popular initiative, to trigger constitution-making episodes that may result in the replacement of the entire constitutional order. Constitutional courts have also at times employed constituent power to justify their jurisdiction to invalidate constitutional amendments that alter the fundamental structure of the constitution and thus amount to a constitution-making exercise. Some governments have used it to defend the legality of attempts to transform the constitutional order through procedures not contemplated in the constitution's amendment rule, but considered participatory enough to be equivalent to 'the people in action', sometimes sanctioned by courts. Building on these findings, Constituent Power and the Law argues that constituent power, unlike sovereignty, should be understood as ultimately based on a legal mandate to produce a particular type of juridical content. In practice, this makes it possible for a constitution-making body to be understood as legally subject to popularly ratified substantive limits.
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