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Tolerance in middle ages
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Modern day Judaism is split into several different fractions whose looks and values are very different. Though this has become the accepted standard in Judaism, it was not always that way. Freedom of religious thought in Judaism was looked at as an evil, and preaching these ideas could lead to excommunication from the community. This was the fate of one of the most relevant 17th century philosophers in today’s world, Baruch Spinoza. Though it is impossible to say if Spinoza would have been in support of one of the more liberal and free thinking sects of modern Judaism, this paper will argue that Spinoza changed the course of Jewish theology with his preachings and creation of the idea of the necessity of freedom of religious thought with his works the Theological-Political Treatise.
To understand the impact of Spinoza’s teachings it is important to first understand his place in the history of Judaism as well as the history of philosophy. Baruch Spinoza was born in 1632 in Amsterdam, where he grew up in a Portuguese-Jewish community. He excelled as a student and was being groomed to be a Rabbi, but was unable to finish his studies because he was needed to help run the family business. At the time when Spinoza was a student, a knowledgeable majority controlled the theology of religious Judaism, their rulings were final and their control was absolute. Those who would openly speak out against these rulings and accepted beliefs would receive the harshest punishments in Jewish circles, the writ of Cherem or excommunication, and that was exactly what happened to Spinoza in 1656. Though the “abominable heresies” for which he was excommunicated are unknown, the reasons are likely tied to the radical ideas he presents in his philosophi...
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... century and beyond. The Theological-Political Treatise is responsible for laying the foundation for which more liberal sects of Judaism stand on, even though Spinoza himself was not a secular Jew. Without Spinoza it is impossible to know if the Jewish world ever would have broken free from the shackles of singular religious authority.
Works Cited
Halper, Edward C. “Spinoza on the Political Value of Freedom of Religion.” History of Philosophy Quarterly (2004): 167-182. http://www.jstor.org/stable/27744984 (accessed November 5, 2011).
Mason, Richard. “Spinoza on Religious Choice.” Philosophy (1994): 443-458. http://www.jstor.org/stable/3751365?seq=1 (accessed November 5, 2011).
Nadler, Steven, "Baruch Spinoza", The Stanford Encyclopedia of Philosophy (Spring 2011 Edition), http://plato.stanford.edu/archives/spr2011/entries/spinoza/ (accessed November 7, 2011).
...Spinoza insists, it is nonetheless possible that two substances can be distinguished in virtue of them sharing an attribute and yet be distinct in nature by possessing an attribute not shared by the other. So, whereas substance A shares an attribute with substance B - namely, both share attribute C - the former differs in nature from the latter in terms of each one possessing an attribute not contained by the other. If the nature of Substance A is attribute C and attribute D, and if the nature of substance B is C and E, then it appears that the nature of each one, though each shares an attribute in common, is fundamentally distinct. So, it appears that Spinoza’s commitment to the thesis that no two substances share the same nature or attribute stands in error, and thus I conclude under the possibility two substances sharing an attribute while differing in nature.
In his second volume on Jewish apologetics, Michael Brown answers twenty eight Jewish theological objections. Brown summarizes this book in his preface:
Through previously analysing examples of early Christian anti-Judaism, this chapter provides an insight into the connection between early Christian anti-Judaic attitudes and the Nazi understanding of the Jews. As Ruether contends that Christian anti-Semitism originates from the ‘left hand of Christology’, it will become apparent through analysing Nazi ideology and propaganda how early Christian anti-Judaism is repeated in the Nazi depiction of the Jews. Conversely, it is counter argued by Langmuir that Nazi anti-Semitism differed from early Christian anti-Judaism and therefore was not a continuation of anti-Judaism. He contends that despite the medieval church referring to the Jews as blind to the truth and the symbol of disbelief, medieval authorities did not condone the slaughter of the Jews. Therefore, it can be argued that there is not a direct connection between anti-Judaism and the racial anti-Semitism adopted by the Nazis. In response to Langmuir’s argument, the racial hatred for the Jews expressed by the Nazis, as with any hatred, has to have an origin and a trigger point which generates the feelings of contempt. For example, Christian contempt for Jews originates from the idea that the Jews were responsible for the death of Christ. Taking this into account, Langmuir’s argument is problematic and this chapter will reveal the repetition of early Christian anti-Judaism in Nazi propaganda. Although the Nazis interpreted the Jews from a racial discriminative standpoint, which was distinct to the early Church Fathers portrayal of the Jews, they used Christian anti-Judaic accusations and stereotypes of Jews to contribute to their portrayal of the Jewish race. This leads to the conclusion that the Nazis were influenced by the...
Karl Rahner’s life was dedicated to his writings and teachings. From a young age he knew his calling for religion and until his death in nineteen eighty-four he did not stop doing what he loved. Because of his devotion to work and the many years he spent studying, he was able to be inspired by several different philosophers and theologians. Putting together the knowledge from both of these realms we have the modernist philosopher and the Catholic theologian Karl Rahner. His philosophical influence changed the Catholic church of the twentieth century and continues to have an influence on modern Christian thought.
Hampshire, Stuart. "Spinoza and the Idea of Freedom." Spinoza: A Collection of Critical Essays. By Marjorie G. Grene. University of Notre Dame, 1979. 297-317. Print.
Judaism is one of the main religions in the world today along with Christianity and Islam. The three religious beliefs share similar patriarchs and origins that have roots to Abraham. The differences that exist between Islam and Judaism are apparent, however, these are less distinct when a comparison is made between Christianity and Judaism. Regardless of the similarities that exist in the two religions, Judaism has many interesting and sometimes puzzling features. The paper will illustrate the features that I found interesting in Judaism and those that are more difficult to grasp and understand.
Early modern Jewish history is filled with depth and knowledge that captivated and cultivated the religion into what it would become. An important part of the history were the ideologies and philosophies of Moses Mendelssohn. Considered the first modern Jewish philosopher and a shaper of Judaism, Mendelssohn was the start of what would become the Jewish Enlightenment. Being the first person to translate the Bible from Hebrew to German, he opened up the door for Jews to rediscover and enhance their knowledge. A writer and philosopher, several of Mendelssohn's writings were highly successful and considered a herald to a new way of thinking. While many of his writings received praise from people of different parts, critiques arose, including Dohm and an anonymous writer, who attacked and challenged his philosophies. Being a just and critical thinker, Mendelssohn offered rebuttals or explanations to the ideas and philosophies that made him the Father of the Jewish Enlightenment.
In 1517, he posted a sheet of theses for discussion on the University's chapel door. These Ninety-Five Theses set out a devastating critique of t...
Spinoza is a modern thinker who explains God as a cause as well. Spinoza is a monist who believes everything is one. Therefore, he believes God is the only substance and existence there is. Spinoza states that "by God I understand a being absolutely infinite, that is, a substance consisting of an inf...
Russell, Bertrand. “Why I Am Not a Christian,” in Introduction to Philosophy. 6th edition. Perry, Bratman, and Fischer. Oxford University Press. 2013, pp. 56-59.
Rocca, MC 2008, Spinoza: The Routledge Philosopher Series, London: Routledge. Scruton, R 1999, Spinoza. London: Orion. Woolhouse, RS 1993,Descartes, Spinoza, Leibniz: the Concept of Substance in 17th Century Metaphysics, London: Routledge.
Both Abelard and Aquinas were the two leading followers of scholastics of their time. Summa Theologica and Sic et Non, to this day, are controversial ways man has looked for reason in finding the truth about God and the divine order of life. The views on the "natural world" were challenged without challenging the Christian faith, while being followers of the Christian faith.
Chilton, B. D. (2012). Classical christinaity and rabbinic judaism: Comparing theologies. Eugene: Wipf & Stock Publishers.
Part 1: Choose one or two of the Spinoza´s Fourth Part of Ethics and explain the sense of the proposition. Add to your explanation an example and finally your own critical assessment of Spinoza 's position.