Jewish Spirituality Research Articles

Judaism, Spirituality, and Disability

SUMMARY Judaism teaches that the wisdom to resolve current issues can be found in ancient texts. While there are many references in the written and oral law pertaining to disability, these are not well known and, being taken out of context, are at risk of misinterpretation. This article draws on Halacha, the ancient Jewish law which literally means “the way on which one goes,” to demonstrate that the principles of Judaism and rules for daily living have the potential to empower people with disabilities. It argues that Jewish spirituality involves the recognition of the role of Hashem in the way we live our lives and involves adherence to ethical standards, the most important of which is “choose life.” Because all lives are of infinite value, all must be treated with dignity and respect. Yet Judaism as practiced in Australia and elsewhere has often excluded people with disabilities or simply ignored our need for inclusion.

Religion, Feminism, and the Problem of Agency: Reflections on Eighteenth‐Century Quakerism

A few years ago I attended a workshop on Jewish spirituality in which the leader, a hip New Age rabbi, discussed the first stages of mystical experience. He talked about pushing the envelope, which he defined as willing oneself to exceed one’s normal human desires and capacities; riding a motorcycle too fast along a cliff road was his example. Someone in the group cited the experience of childbirth as another example, but this was immediately rejected by the rabbi because, as he said, enduring something that you can’t get out of doesn’t involve agency, and agency, the choice to live dangerously, is the precondition for pushing the envelope. The women in the audience who were mothers rose up in protest. The women who were academics — mothers or not — were less certain how to react.

Polish Attitudes towards Jewish Spirituality in the Eighteenth Century

Polish Attitudes towards Jewish Spirituality in the Eighteenth Century

Hans Loewald: the psychoanalyst as mystic.

Hans Loewald: The Psychoanalyst as MysticJames W. JonesJames W. JonesSearch for more papers by this authorPublished Online:June 2005https://doi.org/10.1521/prev.88.6.793.17714PDFPDF PLUS ShareShare onFacebookTwitterLinkedInRedditEmail ToolsAdd to favoritesDownload CitationsTrack Citations AboutReferencesFinn , M. (1992). Transitional space and Tibetan Buddhism. In M. Finn & J. Gartner, eds., Object relations theory and religion. Westport, CT: Praeger. Google ScholarFogel , G. (1991). Transcending the limits of Revisionism and classicism. In G. Fogel, ed., The work of Hans Loewald. Northvale, NJ: Aronson. Google ScholarFreud , S. (1930). Civilization and its discontents. In J. Strachey, ed. and trans. The standard edition of the compute psychological works of Sigmund Freud, 24 volumes. London: Hogarth Press, 1953–1974. 21:57–146. Google ScholarJames , W. (1982). The varieties of religious experience. New York: Penguin Books. Google ScholarJones , J. (1991). Contemporary psychoanalysis and religion. New Haven, CT: Yale University Press. Google ScholarJones , J. (1992). Knowledge in transition: Towards a Winnicottian epistemology. Psychoanal. Rev., 79223–237. Medline, Google ScholarJones , J. (1996). Religion and psychology in transition. New Haven, CT: Yale University Press. Google ScholarKaywin , R. (1993). The theoretical contributions of Hans W. Loewald. Psycho-anal. Study of the Child, 48:99–114. Crossref Medline, Google ScholarKristeva , J. (1987). In the beginning was love. New York: Columbia University Press. Google ScholarLeavy , S. (1988). In the image of God. New Haven, CT: Yale University Press. Google ScholarLeavy , S. (1989). Time and world in the thought of Hans W. Loewald. Psychoanal. Study of the Child, 44:231–240. Crossref Medline, Google ScholarLoewald , H. (1953). Psychoanalysis and modern views on human existence and religious experience. Journal of Pastoral Care, 7:1–15. (Original work published with an accompanying discussion in Christianity and Psychoanalysis, Washington, DC: Christianity and Modern Man Organizing Committee) Google ScholarLoewald , H. (1978). Psychoanalysis and the history of the individual. New Haven, CT: Yale University Press. Google ScholarLoewald , H. (1980). Papers on Psychoanalysis. New Haven, CT: Yale University Press. Google ScholarLoewald , H. (1988). Sublimation. New Haven, CT: Yale University Press. Google ScholarMeng , H., & Freud, E. (1963). Psychoanalysis and faith: The letters of Sigmund Freud & Oskar Pfister (E. Mosbacher, trans.). New York: Basic Books. Google ScholarMitchell , S. (1998). From ghosts to ancestors: The psychoanalytic vision of Hans Loewald. Psychoanal. Dial., 8:825–856. Crossref, Google ScholarRobinson , J. (1963). The German discussion of the later Heidegger. In J. Robinson & J. Cobb, eds., The later Heidegger and theology. New York: Harper & Row. Google ScholarRothenberg , D. (1997). Formulation, psychic space, and time: New dimensions in psychoanalysis and Jewish spirituality. In C. Spezzano & G. Gargiulo, eds., Soul on the couch. Hillsdale, NJ: Analytic Press. Google Scholar Previous article Next article FiguresReferencesRelatedDetails Cited byCited by1. More alive, though not necessarily more stable: Hans Loewald and the idea of replenishing regression in organizationsOnline publication date: 30 June 2022. Go to citation Crossref Google Scholar2. On Mapping the Psychology and Religion Movement: Psychology as Religion and Modern SpiritualityOnline publication date: 28 March 2009. Go to citation Crossref Google Scholar3. Psychoanalytic Contributions on the MysticalOnline publication date: Go to citation Crossref Google Scholar4. The Marriage between Ego and Id: Cognitive Integration and its Relation to Mystical ExperienceOnline publication date: 12 November 2018. Go to citation Crossref Google Scholar Volume 88Issue 6Dec 2001 Information© Guilford Publications Inc.PDF download

Borges en Tricromía

Three recent volumes deal with Borges' « manœuvring » to intégrate his journalistic contributions into a truly literary book ; with the persistance of judaism and Jewish spirituality in his works ; and on his own account of the age and land he lives in. They and their rapport offer an appropriate opportunity to pay hommage to Madame D. Sartor (sub-editor of the Bulletin Hispanique) in her passing into retirement.

Bris Mila, Desire and Levinas

Bris mila, like all Jewish spirituality, signifies as a sanctification/humanization of vital energies, in this case of the male gendered body, on the model of Talmudic hermeneutics, exegesis, commentary, i.e., respecting the transcendence and integral unity of future and past, public and private, spirit and letter, holy and mundane.

Zunz's Concept of Haggadah as an Expression of Jewish Spirituality

Zunz's Concept of Haggadah as an Expression of Jewish Spirituality

Rabbi Abraham Isaac Kook and Jewish Spirituality (review)

126 SHOFAR Summer1997 Vol.IS,No.4 Rabbi Abraham Isaac Kook and Jewish Spirituality, edited by Lawrence J. Kaplan and David Shatz. New York: NewYork University Press, 1995. 346 pp. $55.00 (c); $20.00 (p). More than sixty years after his death, Rabbi Abraham Isaac Kook (1865-1935) remains one ofthe most interesting figures in modem Jewish history and thought. Indeed, one would be hard pressed to think of another Jewish leader of the present century whose life and work are worthy of study for so many reasons. For Rav Kook was at the same time a major formulator of Religious Zionism, a Chief Rabbi in Jerusalem, a poet, a Halakhic authority, and a visionary mystic of the highest order. However, beyond his varied accomplishments and talents, Rav Kook was a true original, and as is often the case with the sui generis, he remains controversial, enigmatic, and elusive. Virtually aIr areas of Rav Kook's life are intriguing as well as problematic. Although he was the product of the Lithuanian Yeshivah world, his critique ofthe disembodied sterility of Eastern European religiosity made him suspect in the eyes of the leaders of the Old Yishuv in Jerusalem. His belief in the essential holiness of the activities of secular Zionists provoked the charge ofheresy. As exponent of Religious Zionism, Rav Kook held views that combined tolerant universalism and committed particularism and resulted in his being adopted as mentor by both left- and right-wing factions in Israel. As religious thinker, Rav Kook reveals both highly poetic and unsystematic elements in his writings. Many of his writings have never been published, and those that have betray the hand oftheir particular editors. Although the mystical elements in his thought are pronounced, his unique mode of expression obfuscates the precise relationship of his thought to classical kabbalistic sources. An inspired, monistic mystic, he was an equally ardent and committed messianist. While no cUrrent work can hope to solve the mystery of all of the apparent contradictions and perplexities surrounding Rav Kook, Rabbi Abraham Isaac Kook and Jewish Spirituality, a collection ofpreviously unpublished essays, edited by Professors Kaplan and Shatz, sheds light on some of the most compelling issues. As the editors reveal in their introduction, the essays are meant to appeal to an intelligent general reader, rather than to specialists in Rav Kook's thought. The essays address three core areas of interest: "Rav Kook's relationship to the various streams of the Jewish tradition; his approach to faith, culture, and their interrelationship; and his political thought ... we move from the sources of Rav Kook's thought to its more major theoretical perspectives and principles to its more practical side." All three sections contain essays written by leading academic scholars in the United States and Israel. The first section situates Rav Kook's thought within four streams of Jewish tradition: mysticism, philosophy, poetry, and Halakhah. Lawrence Fine's essay on Rav Kook and Jewish mysticism calls appropriate attention to the "Hasidic" quality ofhis mysticism. Lawrence 1. Kaplan's essay on the philosophical stream is particularly Book Reviews 127 interesting in its analysis ofRav Kook's relationship to Maimonides. Also worthy of note is Michael Z. Nehorai's rare article on the little-understood nature ofRav Kook's rabbinic ,rulings. The second section is organized around the '~perspective of harrnonism," an issue addressed directly by Norman Lamm. Lamm's essay attempts to distinguish Rav Kook's conception of monism and its view of the secular from the . earlier Hasidic approach. Benjamin Ish-Shalom's essay deals effectively with important issues concerning RavKook's pluralism and policy of tolerance and their limitations within his generally monistic outlook. The third section is·devoted to Rav Kook's political views involving "Zionism, Messianism, and the State of Israel." While Ella Belfer's essay deals specifically with the place of the secular in Rav Kook's messianism, the iu1icles by Jerome I. Gellman, Warren Zev Harvey, and Tamar Ross attempt, each in its own way, to answer the question of how Rav Kook might view the State ofIsrael today. While none ofthese essays can really offer a defmitive answer to this interesting and hotly debated question, they will...

Jewish spirituality through actions in time: daily occupations of young Orthodox Jewish couples in Los Angeles.

Ethnographic methods were used to study daily occupations and weekly routines of four young Orthodox Jewish couples living in Los Angeles. Data from interviews and participant observation demonstrate the importance to the couples of fulfilling God's commandments [Hebrew, mitzvot], which organize and sanctify the otherwise mundane activities of daily living, such as eating, bathing sleeping, and rising. The article focuses on the couples' experiences in (a) observing the Sabbath, (b) studying and praying, and (c) keeping a kosher home. Orthodox Jewish ritual, practice, and spirituality are time bound and action oriented. Occupational therapists can benefit from understanding how Orthodox Jews invest and experience spiritual meaning in seemingly mundane occupations and routines.

The Kiss of God: Spiritual and Mystical Death in Judaism (review)

164 SHOFAR Summer 1996 Vol. 14, No.4 added; "abbunat" (p. 72), read "abunnat"; "(19:X):mt rpi" (p. 84), read "(19x): mt rpi," i.e., 19 times, but Talmon's source gives 18 occurrences ofmt rpi, disregarding two that are reconstructed in lacunae; "s. v. rpi" (p. 84, n. 24), read "s.v. rpa"; "the Tetrateuch. JEP" (p. 92 n. 5), read "the Tetrateuch,JEP"; "first millennium B.C.E.57 " (p. 106), read "first millennium B.C.E. Thus the wane of the epic by the sixth century B.C.E.57 ,,; "Schneidan's" (p. 108), read "Schneidau's"; "forward men" (p. 250), read "froward men"; "O"~!) O"~!) "~,, (p. 214), read "O"~!)J O"~!)"; Un. 96" (p. 250, n. 107), read Un. 97." For reasons of space, and perhaps somewhat unfairly to the author, we have concentrated on only one of the essays in this volume. Those not mentioned above are "Biblical O"~~' and Ugaritic RPU/I(M)," "Did There Exist a Biblical National Epic?," "The Presentation of Synchroneity and Simultaneity in Biblical Narrative," "Polemics and Apology in Biblical Historiography: 2 Kings 17:24-41," "Eschatology and History in Biblical Thought," "The Concept of Revelation in Biblical Times" (appearing for the first time in English), "The Desert Motif in the Bible and in Qumran literature," and "'Wisdom' in the Book of Esther." The reader may wish that this volume were more carefully edited in places, but will undoubtedly find these studies to be informative and provocative. Indices to authors and ancient sources are a welcome addition to the original publications. Frederick W. Knobloch MeyerhoffCenterforJewish Studies University of Maryland The Kiss of God: Spiritual and Mystical Death in Judaism, by Michael Fishbane. Seattle: University ofWashington Press, 1994. 156 pp. $25.00. The Kiss of God is a wonderful addition to the distinguished Stroum Lectures in Jewish Studies as well as a distinct contribution to the study of Jewish spirituality. Fishbane discusses spiritual and mysti~al death under three rubrics: the first is entitled, "'If you wish to live then die': Aspects of Death and Desire in Jewish Spirituality"; the second is "'For Your sake we are killed all day long': The Sanctification of God in Love"; and the third is entitled "'As if he sacrificed a soul': Forms of Ritual Simulation and Substitution." They are followed by an Epilogue, Notes, and Index. The work as a whole serves as a conspectus on striving towards the love of God in Judaism. It makes it dear that from the consciousness of Book Reviews 165 the religious mind, the love of God is the central aspiration ofJewish piety even up to and including the moment of death. It is thus all the more surprising how rarely the subject is discussed in books on Judaism. The closest discussion I could find in modern treatments ofJudaism is in Man Is Not Alone, where Heschel concludes his phenomenology of piety by arguing for the meaning of death as "the ultimate self-dedication to the divine ... for this act ofgiving away is reCiprocity on man's part for God's gift of life" (p. 296). The strength of this book lies, however, not only in its subject but in its sophistication of presentation. One can count on one's hand the number of books on Jewish spirituality that are as informed historically and as theologically sensitive. Too often works onJewish spirituality reflect the configuration of the spirit as it comes into formation in the mind of the author. Although the book focuses upon the mystical tradition, the coverage of the Bible, Talmud, and Maimonides as well as examples from modern Hebrew and Yiddish literature justify its claim to be representative. Insights exquisitely formulated into the nature oflife of the spirit lived in extremis stud the whole book. Commenting on the way The Song of Songs displaced the physical energy of love, he notes how these images which "conjugate the rhythms of eros with the arousals of nature" show how Solomon "transfigured earthly eros into tropes of tradition and memory" (pp. 14-15). Explaining the spiritual kiss ofdeath, he notes, "the very moment of death is itself infused with an erotic dimension. . . . The kiss is thus the...

Editor's Introduction: Jewish Studies in France

is now firmly 'on the map' of Jewish studies, wrote a contributor to a recent volume on Jewish studies the world over. 1 This issue of Shofar testifies to the vigor of research in France on Jewish subjects, as each article here takes an overview of an aspect of this multifaceted field. Alessandro Guetta's contribution speaks of the nineteenth-century French Jewish thinkers, who combined concerns from the Wissenschaft des judentums with the universalistic ideology of the French revolution to produce stirring defenses of Jewish spirituality. Charles Mopsik's article shows how the preoccupations of these thinkers and earlier scholars bear upon the interest the Kabbalah has generated in the course of this century. Sylvie Anne Goldberg, in turn, examines how the· Wissenschaft des judentums and the Polish-Russian Jewish historical school (whose finest representatives were Simon Dubnow and the YIVO historians) set parameters still relevant for present-day Jewish historiog-

Rabbi Abraham Isaac Kook and Jewish spirituality

Rabbi Abraham Isaac Kook and Jewish spirituality

Through a speculum that shines: vision and imagination in medieval Jewish mysticism

A comprehensive treatment of visionary experience in some of the main texts of Jewish mysticism, this book reveals the overwhelmingly visual nature of religious experience in Jewish spirituality from antiquity through the late Middle Ages. Using phenomenological and critical historical tools, Wolfson examines Jewish mystical texts from late antiquity, pre-kabbalistic sources from the tenth to the twelfth centuries, and twelfth- and thirteenth-century kabbalistic literature. His work demonstrates that the sense of sight assumes an epistemic priority in these writings, reflecting and building upon those scriptural passages that affirm the visual nature of revelatory experience. Moreover, the author reveals an androcentric eroticism in the scopic mentality of Jewish mystics, which placed the externalized and representable form, the phallus, at the center of the visual encounter.In the visionary experience, as Wolfson describes it, imagination serves a primary function, transmuting sensory data and rational concepts into symbols of those things beyond sense and reason. In this view, the experience of a vision is inseparable from the process of interpretation. Fundamentally challenging the conventional distinction between experience and exegesis, revelation and interpretation, Wolfson argues that for the mystics themselves, the study of texts occasioned a visual experience of the divine located in the imagination of the mystical interpreter. Thus he shows how Jewish mystics preserved the invisible transcendence of God without doing away with the visual dimension of belief.

From Separation to Displacement: The Problem of Women inSefer Hasidim

A gender analysis of some of the representations of women inSefer Hasidimand related texts finds that the German-Jewish pietiests of the twelfth and thirteenth centuries express a profound ambivalence toward women. WhileSefer Hasidimplaces great importance on happy marital relations, its authors also see potential adulteries at every turn. Moreover, in their mystical yearning to transcend the physical pleasures of the material world, they go beyond rabbinic norms in their displacement of women in favor of devotion to the divine. This essay suggests that situating this ambivalence, and the frequent objectification of women which results from it, within the larger context of medieval social history can expand and enhance our knowledge of Jewish social norms, family life, and spirituality in medieval Ashkenaz.

Two Models of Jewish Spirituality

Jose Faur is a Research Professor at the Sephardic Heritage Foundation in New York City. He is the author of La Espiritualidad Julia ; 'Iyyunim wu-Mehqarim be-Mishrie Tora le-Harambam , vol. 1; Rabbi Moshe Yisrael Hazzan: The Man and His Times ; and Golden Doves with Silver Dots: Semiotics and Textuality in Rabbinic Tradition. His most recent books include In the Shadow of History: Jews and Conversos at the Dawn of Modernity (Albany: State University of New York Press, 1992).

Two Amens That Delayed the Redemption: Jewish Messianism and Popular Spirituality in the Post-Sabbatian Century

Two Amens That Delayed the Redemption: Jewish Messianism and Popular Spirituality in the Post-Sabbatian Century

An Ignatian Perspective on Contemporary Jewish Spirituality

An Ignatian Perspective on Contemporary Jewish Spirituality

Integrating Gender Studies into Jewish Studies

92 SHOFAR INTEGRATING GENDER STUDIES INTO JEWISH STUDIES1 Judith R. Baskin Judith R. Baskin is the Chair of the Department of Judaic Studies at the State University of New York at Albany, and the editor of Jewish Women in Historical Perspective, a collection of twelve essays on Jewish women's lives in different epochs (Wayne State University Press, 1991). She is the author of Pharaoh's Counsellors: Job, Jethro and Balaam in Rabbinic and Patristic Tradition (Chico, CA, 1983), and she has also written on Jewish women in rabbinic tradition , and in the context of medieval civilization. The perception that women's lives and experiences in any particular historical epoch may differ from men's has profoundly affected the ways in which many scholars approach and interpret their subjects of study.2 In fact, introducing gender as a factor in the study of human societies, endeavors, and achievements has revealed a persistent pattern of limiting women's access to public activities and the status they confer, and has highlighted the ways in which women have been excluded from the education and empowerment 1This paper was presented as part of a panel entitled "Towards an Inclusive Curriculum: Gender and Jewish Studies," co-sponsored with the AJS Women's Caucus at the December 1989 meeting of the Association for Jewish Studies in Boston,MA. ~at historical change may affect men and women differently is an important insight. See Joan Kelly, "The Social Relations of the Sexes," reprinted in idem, Women, History and Theory: The Essays ofJoan Kelly (Chicago and London, 1984), p. 3. Volume 9, No.4 Summer 1991 93 which would allow them to function and achieve in the cultural sphere.3 Indeed , gender studies have shown that historical transformations in many eras affect men and women quite differently.4 Moreover, while women have rarely been a part of the events and cultural accomplishments that have been valued and taught in Western intellectual traditions, investigation can sometimes reveal contemporaneous and alternative women's histories and cultures. When women were excluded from "sanctioned" male cultural activities or religious observances, for example, they often created their own rituals and artifacts. In the Jewish realm one can point to such phenomena as women's prayer groups and other activities in the medieval synagogue,S the development of devotional literature intended for women and sometimes written by women,6 and women's needlework or other donations to the synagogue as forms of communal participation? And interestingly, in times of rapid social change 3For discussions of the distinctions between public and private domains, and the realms of nature and culture and how they pertain to women, see Michelle Zimbalist Rosaldo, "Woman, Culture, and Society: A Theoretical Overview"; and Sherry Ortner, "Is Female to Male as Nature is to Culture?" both in Women, Culture and Society, ed. Michelle Zimbalist Rosaldo and Louise Lamphere (Stanford, CA, 1974). For applications of these insights to the Jewish realm, see Judith R. Baskin, "The Separation of Women in Rabbinic Judaism," in Women, Religion and Social Change, ed. Yvonne Yazbeck Haddad and Ellison Banks Findly (Albany, 1985); and Judith Romney Wegner, Chattel or Person? The Status of Women in the Mishnah (New York and Oxford, 1988). 4A classic exploration of this phenomenon is Joan Kelly, "Did Women Have a Renaissance?," reprinted in idem, Women, History and Theory, pp. 19-50. Explorations of the varying effects of historical events on Jewish men and Jewish women include Paula Hyman, "Gender and Jewish History," Tikkun 3:1 (Jan.lFeb. 1988); idem, "Gender and the Immigrant Experience in America," and Marion Kaplan, "Tradition and Transition: Jewish Women in Imperial Germany," both in Jewish Women in Historical Perspective, ed. Judith R. Baskin (Detroit, 1991). 5See Judith R. Baskin, "Jewish Women in the Middle Ages," in Baskin, Jewish Women; and Emily Taitz, '"Kol Ishah-The Voice of Woman: Where Was It Heard in Medieval Europe," Conservative Judaism 38 (1986), pp. 43-61. 6See Chava Weissler, "The Traditional Piety of Ashkenazic Women," in Jewish Spirituality: From the Sixteenth Century to the Present, ed. Arthur Green (New York, 1987); idem, "Prayers in Yiddish and the Religious World of Ashkenazic Women," and Ellen Umansky, "Spiritual Expressions: Jewish Women's Religious Lives...

BOOK REVIEWS

Book Reviews in this article Medicine, Miracle and Magic in New Testament Times (Society for New Testament Studies, Monograph Series 55). By Howard Clark Kee. The Greek Magical Papyri in Translation, vol. I: Texts. Edited by Hans Dieter Betz. Letter Writing in Greco‐Roman Antiquity (Library of Early Christianity). By Stanley K. Stowers. Jesus and the Economic Questions of His Day (Studies in the Bible and Early Christianity 8). By Douglas E. Oakman. Jesus the Pharisee: A New Look at the Jewishness of Jesus. By H. Falk. Passion Narratives and Gospel Theologies. By Frank J. Matera. Commentaries on Romans 1532–1542. By T.H.L. Parker. Old Testament Priests and the New Priest according to the New Testament. By Albert Vanhoye, translated by J. Bernard Orchard. Iustitia Dei: A History of the Christian Doctrine of Justification. By Alister E. McGrath. Theology and the Problem of Evil. By Kenneth Surin. Theology After Wittgenstein. By Fergus Kerr. Karl Barth, A Theological Legacy. By Eberhard Jüngel. Religion and Culture: Essays in Honour of Bernard Lonergan S.J Edited by Timothy P. Fallon and Phillip B. Riley. The Collected Works of Bernard Lonergan, Vol 4: Collection. Edited by Frederick E. Crowe and Robert M. Doran. The Analogy of Beauty: The Theology of Hans Urs von Balthasar. Edited by John Riches The Catholicity of the Church. By Avery Dulles. The Formation of Christendom. By Judith Herrin. Weltbild Maximus des Bekenners (Einsiedeln, 1961 [2nd ed.]) or L. Thunberg Lelio Sozzini: Opere. (Studi e testi per la storia religiosa del cinquecento. Vol. 1) Edited by Antonio Rotondò. The French Exiled Clergy in the British Isles after 1789: A Historical Introduction and Working List. By Dominic Aidan Bellenger. The Politics of Heresy: The Modernist Crisis in Roman Catholicism. By Lester R. Kurtz. A Jesuit Friendship: Letters of George Tyrrell to Herbert Thurston. Presented by Robert Butterworth. Jewish Spirituality from the Bible through the Middle Ages. Edited by Arthur Green. Temple and Contemplation. By Henry Corbin. Bible and Theology in African Christianity. By John S. Mbiti. The Cult of the Virgin Mary: Psychological Origins. By Michael P. Carroll. The Origins of the Liturgical Year. By Thomas J. Talley. War Against the Idols: The Reformation of Worship from Erasmus to Calvin. By Carlos M.N. Eire. Women'S Spirituality: Resources for Christian Development. Edited by Joann Wolski Conn. Parmenides: Being, Bounds and Logic. By Scott Austin. Self‐Knowledge in Plato'S ‘Phaedrus’. By Charles L. Griswold, jr. Plato'S ‘Parmenides’: The Conversion of the Soul. By Mitchell H. Miller, jr. The Idea of the Good in Platonic‐Aristotelian Philosophy. By Hans‐Georg Gadamer. Hegel, Nietzsche and the Criticism of Metaphysics. By Stephen Houlgate. The General Will before Rousseau. The Transformation of the Divine into the Civic. By Patrick Riley The Interpretation of Belief: Coleridge, Schleiermacher and Romanticism. Edited by David Jasper. Derrida on the Threshold of Sense. By John Llewelyn. Moral Responsibility. Edited by John Martin Fischer.

Book Review: Jewish Spirituality

Book Review: Jewish Spirituality