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Different theories about interfaith marriage
Different theories about interfaith marriage
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In the Jewish community, especially in America, there has been a growing concern about the traditions, affiliation, and faith in Judaism diminishing. Many Rabbi’s and Jewish leaders believe that interfaith marriages are too blame for this epidemic. For in the last thirty years, forty percent of all American Jewish marriages have become interfaith (p. vii Gluck). Although some Jewish leaders see intermarriage as a serious problem, Susan Katz Miller, author of the New York Times Article, “Being ‘Partly Jewish,’” discusses her positive view on interfaith families and communities. From her own personal experience and facts she has collected, Miller believes that Jewish leaders do not have to be concerned with interfaith marriages because children of these families have been shown to move toward Judaism.
Intermarriage families concern Jewish leaders and Rabbi’s mostly in part because the Torah, which is the center of Judaism, states that interfaith marriage is against Jewish law and ultimately interfaith families could be a “terrible and potentially damaging choice (Miller).” The Torah says “You shall not intermarry with them (non-Jews): do not give your daughters to their sons or take their daughters for your sons. For they will turn your children away from Me to worship other gods (Deut. 7:3-4)” (p. 93 Wolak). In addition, in the book of Ezra he prohibits interfaith marriage because the offspring could not speak Judean and was making Judaism impure (p. 93-96 Wolak). Therefore, Ezra forced the men to divorce their foreign wives and send the women along with the children, back to their home lands.
Another problem that arises from interfaith families and communities is the interpretation of the Torah. Ari Goldman, author of The Search ...
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...Random House,
1991. Print.
Jacobs, Steven Leonard. ""Can We Talk?": The Jewish Jesus in a Dialogue between Jews and
Christians." Shofar: An Interdisciplinary Journal of Jewish Studies 28: 135-148. Print.
Miller, Susan Katz. "Being 'Partly' Jewish." The New York Times 31 Oct. 2013: 2. Print.
Pawlikowski, John T.. "Fifty Years of Christian-Jewish Dialogue- What has it Changed?."
Journal of Ecumenical Studies 49: 99-106. Print.
Sangwon, Kim, and Giselle B. Esquivel. "Adolescent Spirituality and Resilience: Theory,
Research, and Educational Practices." Psychology in the Schools 48: 755-765. Print.
Smith-Christopher, Daniel L.. Subverting Hatred: The Challenge of Nonviolence in Religious
Traditions. 1998. Reprint. New York: Orbis Books ;, 2008. Print.
Wolak, Arthur J.. "Ezra's Radical Solution to Judean Assimilation." Jewish Bible Quarterly 40:
93-104. Print.
O'Hearn, Claudine C. Half and Half: Writers on Growing up Biracial and Bicultural. New York: Pantheon, 1998. Print.
Women have always played a major role in the practice of Judaism. They have many responsibilities and obligations to fulfill due to of their faith. Yet, they also must raise their families and often work to provide for their family. Overtime, Jewish women have become an example of women’s ability to live very demanding lives and still sustain her religious devotion. Jewish women have had to overcome numerous obstacles in incorporating the changes inherent with ever-evolving life with their static religious duties. Thus was the case for any Jew who chose to move away from their community and start a new life. Many pioneers found it hard to remain practicing Jews when there were no other Jewish people around them. Some observances became difficult to exercise given the surrounding and Jews would sometimes have to compromise their traditions with physical practicality. This led to great personal struggle for women who had always felt that the family’s religious sanctity was her responsibility. But these fascinatingly resourceful and dedicated women found ways to overcome the hindrances that their new home provided and still plant the seeds that would grow into a rich and strong Jewish community regardless of where they lived.
Oxtoby, Willard Gurdon. "Jewish Traditions." World religions: western traditions. 1996. Reprint. Toronto: Oxford University Press, 2011. 127-157. Print.
New York: William Morrow. Lipsett, S. M. & Co., P.A. and Ladd, E. C. (1971) The 'Secondary' of the 'Secondary' of the 'Secon "Jewish Academics in the United States: Their Achievements, Culture and Politics." American Jewish Yearbook -. Cited for Zuckerman, Harriet (1977).
I chose to write about Jewish-Americans after my mother, who was raised Christian, chose to identify herself as Jewish. In my reading I examined Jewish culture and how it is in American society. I looked at how Jewish-American culture has become a prominent component of American society. I looked at the historical forces that have shaped Jewish-American experience in the United States. I looked at demographics of where most Jewish-Americans live. I examined how Jewish-Americans have contributed to our culturally pluralistic society in the United States.
Judaism." Proc. of 1999 Pittsburgh Convention Central Conference of American Rabbis. A Statement of Principles for Reform Judaism - CCAR. Web. 14 Jan. 2014.
Hertzberg, Arthur. (1973). The Jews of the United States. New York: Quadrangle/ The New York Times Book Co.
During the 1970s, in the United States, there was a rise in the movement of Jewish Christians known as Messianic Judaism. Messianic Judaism was formerly known as Jews for Jesus, which was organized by a man named Moishe Rosen. The primary focus of Rosen’s group was to focus on expressing their beliefs in Jesus. Messianic Judaism was created as this “exciting vision of Christianity that worked around traditional views of a faith alien to Jews” (Ariel 319). Like Rosen’s movement, Jews for Jesus, Messianic Judaism’s intention is to present Jesus as the Messiah. Not only do they want to show their attitudes towards Christianity, but they also want to identify themselves as the first Jewish followers of Jesus. Considering themselves as evangelical premillennialists, their view has proven them that they are the Chosen People of God.
Flohr, Paul R., and Jehuda Reinharz. "2." The Jew in the modern world: a documentary history. 3 ed. New York: Oxford University Press, 1980. Print.
Judaism 101: Expressions and Greetings. Web. 9 Sep. 2011. . “Intermarriage Q&A.”
...ce for moral disciplines. The final disagreement is the interpretation of God. Christians perceive God as a trinity of Father, Son, and Holy Ghost. But Jew perceive God as a singular divine being with no need for counterparts.
God’s goodness and mercy far transcends the comprehension of the most brilliant human mind! He “who stoops down to look on the heavens and the earth”(Psalm 113:6).Yet in His infinite love for us He stoops down to reveal Himself to us by a multitude of illustration, types, and shadows, so that we may learn to know him. This paper will describe what is meant by the Kingdom of God; examine the religious philosophy of the various sects of Judaism during the Second Temple period: Pharisee, Sadducees, Essenes, and Zealots, describe the religious philosophy and political philosophy of each sects, it will also describe how the Messianic expectation differ from the Messianic role that Jesus presented, and include an exegesis of the temptation of Jesus and how other sects defined the Messiah.
The Prayers of Jesus London: SCM Press Ltd. Lohmeyer, E. (1952). The Lord's Prayer (John Bowden, Trans.). London: Collins. Roth, L. (1972). Judaism: A Portrait New York: Schocken Books.
Several studies have shown that polygamy is more likely to present harmful effects, especially towards women and children, then monogamy. Women in polygamous marriages are at higher risk of low self-esteem, and depression, then women in non-polygamous relationships. Other studies show that polygamy can be detrimental to women’s overall marital satisfaction. This only heightens during a women’s pregnancy. Women are more likely to feel vulnerable or depression while pregnant, because their husbands become more likely to pay attention to the other (non-pregnant) wives. Women in polygamous marriages have no opinion when it comes to deciding on the number of wives her husband adds to their family. This forced passivity contributing to feelings of powerlessness and emotional abuse. Polygamy can be physically damaging as well as emotional; Women in polygamous marriages are at a greater risk of contracting sexual diseases, including AIDS. Men in polygamous marriages are more likely to partake in extramarital sex and are at greater risk of contracting sexual diseases and infecting their wives. The wives are not the only ones affected by polygamy; children from polygamous families may be at a greater risk of several harmful effects. For example, research has shown that it is more common for children of polygamous families to be exposed to a higher incidence of marital conflict, family violence, and family disruptions than children of monogamous families’. As a result, children from polygamous marriages are at a greater risk of both behavioral and developmental problems. As you can see, there are numerous factors that prove polygamy among marriage can be damaging emotionally and physically on both the wives, and children
Dirks, Jerald. The Abrahamic faiths: Judaism, Christianity, and Islam : similarities & contrasts. Beltsville, Md.: Amana Publications, 2004.