By Marcel Poorthuis, Joshua J Schwartz
This quantity bargains with the position of saints and exemplary contributors in Judaism and Christianity. even though sharing the Hebrew Bible and spotting an identical Biblical figures there, either religions have built broadly divergent views upon the importance of those figures, even if there are occasional universal motifs and topics. furthermore, even the contrasting topics betray an underlying interplay among either religions as is obvious from the contributions on, for instance, Melchizedek, Elijah, the desolate tract Fathers, Rabbis on garments, the Apostle Peter in Jewish culture, the Maccabees in Christian culture and the Biblical examples in Saint Antony the Hermit. The publication examines Jewish and Christian views upon saints and position versions from the Biblical interval to the current time. it is going to be of designated value to students and common readers attracted to an interdisciplinary method of theology, rabbinics, heritage, artwork historical past and masses extra.
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This quantity bargains with the position of saints and exemplary members in Judaism and Christianity. even supposing sharing the Hebrew Bible and spotting an identical Biblical figures there, either religions have constructed extensively divergent views upon the importance of those figures, even if there are occasional universal motifs and subject matters.
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Additional info for Saints and Role Models in Judaism and Christianity (Jewish and Christian Perspectives Series)
Carroll, ‘The Elijah-Elisha Sagas: Some Remarks on Prophetic Succession in Ancient Israel’, VT 19 (1969) 400–415. In Isaiah 60:1 the word ‘anointed’ does not mean to anoint the body, but rather ‘to give authorization’. See: C. Westermann, Isaiah 40–66, A Commentary (OTL, tr. G. Stalker), London 1969, 365–366. 23 Similarly the act of a new king sitting on the throne meant that he was invested as a king. See: de Vaux, Ancient Israel, 106–107. 24 See: de Vaux, Ancient Israel, 103. 25 Unlike these rites, Joshua’s installation was enacted by Moses laying his hands over him.
So the issue is not gender-neutral. History should make us quite cautious as to defending forms of self-sacriﬁce. E. Moore’s Naturalistic Fallacy. Some general works on imitation, important though not explicitly cited above, are: E. Auerbach, Mimesis; Dargestellte Wirklichkeit in der abendländischen Literatur, Bern 1982; S. IJsseling, Mimesis, Baarn 1990; M. U. Reck, Imitation und Mimesis; Eine Dokumentation, Köln 1991; M. Taussig, Mimesis and Alterity; A Particular History of the Senses, New York 1993; G.
Moses’ argument, in Numbers 27 is that the execution of God’s plan will be disastrous. Indirectly, however, his argument is similar to the one in the Korah episode: that the sin of one man (his own sin) should not aﬀect the whole people. Thus Moses’ request to appoint a leader, so that they would not remain without a shepherd, is parallel to his appeal that God should not punish the entire people because of Korah and his party. In both cases that the words ‘the God of the spirits of all ﬂesh’ are employed, the possibility of the annihilation of the people is considered real.