Search results for 'Trust in God Judaism' (try it on Scholar)

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  1.  43
    Kelly James Clark (2010). How Real People Believe: Reason and Belief in God. In Science and Religion in Dialogue. Wiley-Blackwell 479--499.
    This chapter contains sections titled: * Introduction * The Demand for Evidence * Belief Begins with Trust * Reid on Human Cognitive Faculties * Reid and Rationality * The God Faculty * Reason and Belief in God * Conclusion * Notes * Bibliography.
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  2. Zechariah Fendel (1983). The Halacha and Beyond: Providing an Insight Into the Fiscal Ethical Responsibilities of the Torah Jew, as Well as an in-Depth Study of the Bitachon Concept = [Be-Khol Derakhekha Daʻehu]. Hashkafah Publications.
     
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  3. Yaakov Yosef Reinman (2002). With Hearts Full of Faith: Insights Into Trust and Emunah: A Selection of Addresses. Mesorah.
     
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  4. Ingolf U. Dalferth (2010). In God We Trust" : Trust, Mistrust and Distrust as Modes of Orientation. In Arne Grøn & Claudia Welz (eds.), Trust, Sociality, Selfhood. Mohr Siebeck
     
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  5.  8
    Arthur R. Williams & Carole L. Jurkiewicz Coughlin (1993). “In God We Trust, All Others Pay Cash”. Business and Professional Ethics Journal 12 (2):67-90.
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  6. Carole L. Jurkiewicz Coughlin (1993). “In God We Trust, All Others Pay Cash”. Business and Professional Ethics Journal 12 (2):67 - 90.
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  7. Shalom Arush (2007). Sefer Be-Gan Ha-Osher: Madrikh Maʻaśi la-ʻashir Ha-Amiti. Mosdot "Ḥuṭ Shel Ḥesed".
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  8. Shalom Arush (2010). The Garden of Riches: A Practical Guide to Financial Success. Chut Shel Chessed.
     
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  9. Yosef Zalman Blokh (2012). Sefer Be-Emunah Shelemah: Ha-Nisah Davar Elekha ... (Iyov 4 2-4). Yosef Zalman Blokh.
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  10. Daṿid ben Yaʻaḳov Yehudah Falḳ (2009). Sefer Ha-Boteaḥ Ba-H. Ḥesed Yesovevenu. Daṿid Ben Yaʻaḳov Yehudah Falḳ.
    ḥeleḳ 1. Pirḳe ʻiyun be-gidre mitsṿat ha-biṭaḥon be-mishnato shel Baʻal Ḥovot ha-levavot.
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  11. Eliʻezer Malkah (2010). Sefer Mayim Ḥayim: Pirkẹ Emunah U-Viṭaḥon, Hashḳafah Ṿe-Ḥizuḳ ʻatsum Ba-ʻavodat H. Yitbarakh .. Eliʻezer Ben Daṿid Malkah.
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  12. Eliʻezer Malkah (2003). Sefer Mayim Ḥayim: Pirḳe Emunah U-Viṭaḥon, Hashḳafah Ṿe-Ḥizuḳ ʻatsum Ba-ʻavodat H. Eliʻezer Ben Daṿid Malkah.
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  13. Baḥya ben Joseph ibn Paḳuda (2009). Shaʻar Ha-Biṭaḥon: Mi-Sefer Torat Ḥovot Ha-Levavot. Daṿid Ben Yaʻaḳov Yehudah Falḳ.
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  14. Ezriel Tauber (2004). Pirḳe Maḥshavah: Ben Adam le-ʻatsmo: Mahuto Shel Yehudi: Ben Adam la-Maḳom: Emunah U-Viṭaḥon, Ḳabalat Yisurim Be-Ahavah. Shalhevet.
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  15.  1
    Mark J. Boda, Daniel K. Falk & R. Werline (2008). Seeking the Favor of God, Vol 2: The Development of Penitential Prayer in Second Temple Judaism. Hts Theological Studies 64 (4):1953-1954.
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  16. As Maller (1984). Prayer-Book and Self Revelation to God in Judaism. Journal of Dharma 9 (3):216-229.
     
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  17. Mark Verman (2001). Michael Fishbane, The Kiss of God: Spiritual and Mystical Death in Judaism.(The Samuel and Althea Stroum Lectures in Jewish Studies.) Seattle and London: University of Washington Press, 1996. Paper. Pp. Xii, 156. $10.95. First Published in 1994. [REVIEW] Speculum 76 (4):1035-1036.
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  18. Pinḥas Shalom ben Shelomoh Fridman (2004). Sefer Mekhalkel Ḥayim: ʻoseḳ Be-ʻinyene Hishtadlut Ha-Parnasah Ṿe-Khol Ha-Sovev .. Pinḥas Shalom Ben Shelomoh Fridman.
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  19.  27
    Herbert A. Davidson (1987). Proofs for Eternity, Creation, and the Existence of God in Medieval Islamic and Jewish Philosophy. Oxford University Press.
    The central debate of natural theology among medieval Muslims and Jews concerned whether or not the world was eternal. Opinions divided sharply on this issue because the outcome bore directly on God's relationship with the world: eternity implies a deity bereft of will, while a world with a beginning leads to the contrasting picture of a deity possessed of will. In this exhaustive study of medieval Islamic and Jewish arguments for eternity, creation, and the existence of God, Herbert Davidson provides (...)
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  20. Jacob Neusner (2008). Theological Foundations of Tolerance in Classical Judaism. Gregorianum 89 (1):52-68.
    This article's main purpose is to verify if, and to what extent, an attitude of religious tolerance stems from the essential pivots of Biblical and Rabbinic theology. After a careful perusal of the sources, Neusner comes to a negative conclusion: while classical Judaism provides open eschatological views, embracing all humanity in the acknowledgement of the One God at the end of days, it does not contain theological foundations for tolerating other religions in the here and now. It is therefore (...)
     
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  21.  10
    Gregory Rocca (1986). The Existence of God in Hans Küng's Does God Exist. Faith and Philosophy 3 (2):177-191.
    This paper examines Küng’s procedure in justifying God at the bar of reason. He first counters nihilism by fundamental trust in reality, which affirms reality as coherent and meaningful. He then builds his case for theism upon trust in God, which is itself the condition of the possibility of fundamental trust in reality. Although claiming an intrinsic rationality for both these acts of trust, his position is ultimately reducible to the fideistic answer to the question of (...)
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  22.  35
    John Teehan (2010). In the Name of God: The Evolutionary Origins of Religious Ethics and Violence. Wiley-Blackwell.
    Introduction: Evolution and mind -- The evolution of morality -- Setting the task -- The moral brain -- The first layer : kin selection -- The second layer : reciprocal altruism -- A third layer : indirect reciprocity -- A fourth layer : cultural group selection -- A fifth layer : the moral emotions -- Conclusion: From moral grammar to moral systems -- The evolution of moral religions -- Setting the task -- The evolution of the religious mind -- (...)
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  23.  8
    Jacob Neusner (1985). Religious Authority in Judaism Modern and Classical Modes. Interpretation 39 (4):373-387.
    There is neither higher nor other authority than God's will which is the foundation upon which religious authority in Judaism rests, a will which reaches worldly expression in the Torah.
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  24.  5
    Adele Reinhartz (2009). Judaism in the Gospel of John. Interpretation 63 (4):382-393.
    The Gospel of John is a sublime theological work describing an exalted vision of the cosmic harmony between God and humankind as mediated by the Divine Word. At the same time, the gospel also vilifies nonbelievers and identifies them with a historical group, “the Jews,” in a manner that contributed significantly to Christian anti-Semitism for many centuries. This essay describes both the positive and negative elements of John's portrayal of Jews and Judaism, and suggests some ways that twenty-first century (...)
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  25.  5
    Jacob Neusner (1988). Is the God of Judaism Incarnate? Religious Studies 24 (2):213 - 238.
    The issue of incarnation in the formative centuries of the Judaism of the dual Torah concerns not the invention of an essentially new conception of God but the recovery of what was among other Judaisms an entirely conventional one. What concerns us is not so much why in light of the prior Judaic systems and their statements, the Judaism of the dual Torah represented God inincarnate form. It is how the incarnation of God attained realization. For in the (...)
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  26. Richard Harries (2003). After the Evil: Christianity and Judaism in the Shadow of the Holocaust. Oxford University Press Uk.
    The evil of the holocaust demands a radical rethink of the traditional Christian understanding of Judaism. This does not mean jettisoning Christianity's deepest convictions in order to make it conform to Judaism. Rather, Richard Harries develops the work of recent Jewish scholarship to discern resonances between central Christian and Jewish beliefs. This thought-provoking book offers fresh approaches to contentious and sensitive issues. A key chapter on the nature of forgiveness is sympathetic to the Jewish charge that Christians talk (...)
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  27. M. J. Edwards (2013). Image, Word, and God in the Early Christian Centuries. Ashgate Pub. Ltd..
    Seeing and hearing God in the Old Testament -- Seeing and hearing God in the New Testament -- Word and image in classical Greek philosophy -- Philosophers and sophists of the early Roman era -- Image, text and incarnation in the second century -- Image, text and incarnation in the third century -- Neoplatonism and the arts -- Image, text and incarnation in the fourth century -- Myth and text in proclus -- Christianity of Christian Platonism.
     
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  28.  9
    Everett Ferguson (ed.) (1951/1993). Doctrines of God and Christ in the Early Church. Garland.
    An integrated overview of history The volume in this series are arranged topically to cover biography, literature, doctrines, practices, institutions, worship, missions, and daily life. Archaeology and art as well as writings are drawn on to illuminate the Christian movement in its early centuries. Ample attention is also given to the relation of Christianity to pagan thought and life, to the Roman state, to Judaism, and to doctrines and practices that came to be judged as heretical or schismatic. Introductions (...)
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  29.  19
    Ayşe Begüm Ötken & Tuna Cenkci (2012). The Impact of Paternalistic Leadership on Ethical Climate: The Moderating Role of Trust in Leader. [REVIEW] Journal of Business Ethics 108 (4):525 - 536.
    The purpose of this empirical study is to investigate the effect of paternalistic leadership (PL) on ethical climate and the moderating role of trust in leader. Convenience sampling is used as a sampling procedure and the data were obtained from 227 Turkish employees. The findings indicated that PL had some effect on ethical climate. Furthermore, partial support was found for the moderating effect of trust in leader on the relationship between PL and ethical climate. The results of the (...)
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  30.  82
    Onora O'Neill (2002). Autonomy and Trust in Bioethics. Cambridge University Press.
    Why has autonomy been a leading idea in philosophical writing on bioethics, and why has trust been marginal? In this important book, Onora O'Neill suggests that the conceptions of individual autonomy so widely relied on in bioethics are philosophically and ethically inadequate, and that they undermine rather than support relations of trust. She shows how Kant's non-individualistic view of autonomy provides a stronger basis for an approach to medicine, science and biotechnology, and does not marginalize untrustworthiness, (...)
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  31.  13
    Carlos N. Sainz de la Maza & Amparo Alba Cecilia (2007). Thought, Kabbalah, and Religious Polemics in Medieval Hispanic-Hebrew Judaism. A Bibliographical Approach. 'Ilu. Revista de Ciencias de Las Religiones 12:279-326.
    Night: The presence of the absence, the dissolution of the person in the night, the horror of being, the reality of the unreal, it takes us more to the absence of God than to God, to the absence of every entity. Dawn: Not being conscious of the existence of that unchangeable supposed centre of the person within time does not mean that we cannot be able to explain the not static changeable and relational personal identity in other ways. Day: It (...)
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  32.  17
    Paddy Jane McShane (2014). Game Theory and Belief in God. International Journal for Philosophy of Religion 75 (1):3-12.
    In the last few decades game theory has emerged as a powerful tool for examining a broad range of philosophical issues. It is unsurprising, then, that game theory has been taken up as a tool to examine issues in the philosophy of religion. Economist Steven Brams (1982), (1983) and (2007), for example, has given a game theoretic analysis of belief in God, his main argument first published in this journal and then again in both editions of his book, Superior Beings. (...)
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  33.  18
    Martin Kavka (2012). WHAT IS IMMANENT IN JUDAISM? Transcending A Secular Age. [REVIEW] Journal of Religious Ethics 40 (1):123-137.
    This essay takes on the implicit claim in Taylor's A Secular Age, forecast in some of his earlier writings, that the desire for a meaningful life can never be satisfied in this life. As a result, A Secular Age is suffused with a tragic view of existence; its love of narratives of religious longing makes no sense otherwise. Yet there are other models of religion that lend meaning to existence, and in the majority of this essay, I take up one (...)
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  34.  23
    Adriaan T. Peperzak (1996). Judaism and Philosophy in Levinas. International Journal for Philosophy of Religion 40 (3):125 - 145.
    The fundamental message of Jewish thought in Levinas' version can be summarized by the following quote: It ties the meaning of all experiences to the ethical relation among humans; it appears to the personal responsibility of man, who, thereby, knows himself irreplaceable to realize a human society in which humans treat one another as humans. This realization of the just society is ipso facto an elevation of man to the society with God. This society is human happiness itself and the (...)
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  35.  12
    Yong Han, Zhenglong Peng & Yi Zhu (2012). Supervisor–Subordinate Guanxi and Trust in Supervisor: A Qualitative Inquiry in the People's Republic of China. [REVIEW] Journal of Business Ethics 108 (3):313-324.
    In the People’s Republic of China (PRC), we investigated the relationships between supervisor–subordinate guanxi and trust in supervisor in firms with different types of ownership from both supervisor and subordinate’s sides. Utilising a qualitative approach, the findings of this study showed there was a direct relationship of superior–subordinate guanxi on trust in supervisor. The findings were discussed in the theoretical context of—social exchange theory, social identity theory and the theory of reasoned action as the theoretical foundations on the (...)
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  36.  6
    Jason Maston (2010). Divine and Human Agency in Second Temple Judaism and Paul: A Comparative Study. Mohr Siebeck.
    Obedience and the law of life in Sirach -- God's gracious acts of deliverance in the Hodayot -- Sin, the Spirit, and human obedience in Romans 7-8.
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  37. Carol A. Newsom (2010). God's Other : The Intractable Problem of the Gentile King in Judean and Early Jewish Literature. In John J. Collins & Daniel C. Harlow (eds.), The "Other" in Second Temple Judaism: Essays in Honor of John J. Collins. W.B. Eerdmans Pub. Co.
     
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  38. Peter C. Phan (2005). Jews and Judaism in Asian Theology: Historical and Theological Perspectives. Gregorianum 86 (4):806-836.
    Despite the urgent need to rethink Christian theology in the light of the Holocaust, Asian theologians have been slow in taking up the challenge. As a contribution to the dialogue between Christians and Jews, the essay begins by examining the presence of Jews in East Asia, especially the community of Jews in Kaifeng, China, first discovered by Matteo Ricci. Next it reveals the latent anti-Jewish accents in past and contemporary theological writings. The final part explores how Asian theology can enrich (...)
     
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  39. John Teehan (2010). In the Name of God: The Evolutionary Origins of Religious Ethics and Violence. Wiley-Blackwell.
    Religion is one of the most powerful forces running through human history, and although often presented as a force for good, its impact is frequently violent and divisive. This provocative work brings together cutting-edge research from both evolutionary and cognitive psychology to help readers understand the psychological structure of religious morality and the origins of religious violence. Introduces a fundamentally new approach to the analysis of religion in a style accessible to the general reader Applies insights from evolutionary and cognitive (...)
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  40. John Teehan (2011). In the Name of God: The Evolutionary Origins of Religious Ethics and Violence. Wiley-Blackwell.
    Religion is one of the most powerful forces running through human history, and although often presented as a force for good, its impact is frequently violent and divisive. This provocative work brings together cutting-edge research from both evolutionary and cognitive psychology to help readers understand the psychological structure of religious morality and the origins of religious violence. Introduces a fundamentally new approach to the analysis of religion in a style accessible to the general reader Applies insights from evolutionary and cognitive (...)
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  41. John Teehan (2011). In the Name of God: The Evolutionary Origins of Religious Ethics and Violence. Wiley-Blackwell.
    Religion is one of the most powerful forces running through human history, and although often presented as a force for good, its impact is frequently violent and divisive. This provocative work brings together cutting-edge research from both evolutionary and cognitive psychology to help readers understand the psychological structure of religious morality and the origins of religious violence. Introduces a fundamentally new approach to the analysis of religion in a style accessible to the general reader Applies insights from evolutionary and cognitive (...)
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  42. John Teehan (2010). In the Name of God: The Evolutionary Origins of Religious Ethics and Violence. Wiley-Blackwell.
    Religion is one of the most powerful forces running through human history, and although often presented as a force for good, its impact is frequently violent and divisive. This provocative work brings together cutting-edge research from both evolutionary and cognitive psychology to help readers understand the psychological structure of religious morality and the origins of religious violence. Introduces a fundamentally new approach to the analysis of religion in a style accessible to the general reader Applies insights from evolutionary and cognitive (...)
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  43.  3
    Scott Y. H. Kim, Robert G. Holloway, Samuel Frank, Renee Wilson & Karl Kieburtz (2008). Trust in Early Phase Research: Therapeutic Optimism and Protective Pessimism. [REVIEW] Medicine, Health Care and Philosophy 11 (4):393-401.
    Bioethicists have long been concerned that seriously ill patients entering early phase (‘phase I’) treatment trials are motivated by therapeutic benefit even though the likelihood of benefit is low. In spite of these concerns, consent forms for phase I studies involving seriously ill patients generally employ indeterminate benefit statements rather than unambiguous statements of unlikely benefit. This seeming mismatch between attitudes and actions suggests a need to better understand research ethics committee members’ attitudes toward communication of potential benefits and risks (...)
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  44.  9
    Norbert Max Samuelson (2002). Revelation and the God of Israel. Cambridge University Press.
    Revelation and the God of Israel explores the concept of revelation as it emerges from the Hebrew Scriptures and is interpreted in Jewish philosophy and theology. The first part is a study in intellectual history that attempts to answer the question, what is the best possible understanding of revelation. The second part is a study in constructive theology and attempts to answer the question, is it reasonable to affirm belief in revelation. Here Norbert M. Samuelson focuses on the challenges given (...)
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  45.  14
    Byron L. Sherwin (2000). Jewish Ethics for the Twenty-First Century: Living in the Image of God. Syracuse University Press.
    He shows, for example, how the ethics of Judaism and the ethics of Jews often are at odds, how the Judeo-Christian ethic is an obsolete myth, and how Jewish and ...
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  46.  28
    Trond Åm (2011). Trust in Nanotechnology? On Trust as Analytical Tool in Social Research on Emerging Technologies. NanoEthics 5 (1):15-28.
    Trust has become an important aspect of evaluating the relationship between lay public and technology implementation. Experiences have shown that a focus on trust provides a richer understanding of reasons for backlashes of technology in society than a mere focus of public understanding of risks and science communication. Therefore, trust is also widely used as a key concept for understanding and predicting trust or distrust in emerging technologies. But whereas trust broadens the scope for understanding (...)
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  47.  2
    Amelia Precup (2015). “If Only God Would Give Me Some Clear Sign!” – God, Religion, and Morality in Woody Allen’s Short Fiction. Journal for the Study of Religions and Ideologies 14 (40):131-149.
    Woody Allen’s uneasy relationship with organized religions, as represented in his entire work, has often drawn accusations of atheism and ethnic self-hatred, just as his personal behavior, as represented in the media, has stirred a series of allegations of immorality. However, Woody Allen’s exploration of religion, faith, and morality is far more complex and epitomizes the experience of modern man, living in a disenchanted universe. While most scholars focused on discussing the provocative debates over faith and religion in Woody Allen’s (...)
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  48.  16
    Kenneth Seeskin (2000). Searching for a Distant God: The Legacy of Maimonides. Oxford University Press.
    Monotheism is usually considered Judaism's greatest contribution to world culture, but it is far from clear what monotheism is. This work examines the notion that monotheism is not so much a claim about the number of God as a claim about the nature of God. Seeskin argues that the idea of a God who is separate from his creation and unique is not just an abstraction but a suitable basis for worship. He examines this conclusion in the contexts of (...)
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  49.  7
    Byron L. Sherwin (1990). In Partnership with God: Contemporary Jewish Law and Ethics. Syracuse University Press.
    ijCs tAj A Program for Jewish Scholarship After the Holocaust, Jewish scholarship should be devoted to that which advances Judaism. ...
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  50. Karen Armstrong (1993/2004). A History of God: The 4000-Year Quest of Judaism, Christianity, and Islam. Gramercy Books.
    Over 700,000 copies of the original hardcover and paperback editions of this stunningly popular book have been sold. Karen Armstrong's superbly readable exploration of how the three dominant monotheistic religions of the world—Judaism, Christianity, and Islam—have shaped and altered the conception of God is a tour de force. One of Britain's foremost commentators on religious affairs, Armstrong traces the history of how men and women have perceived and experienced God, from the time of Abraham to the present. From (...)
     
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