Luther's Jews: A Journey into Anti-Semitism
Autor Thomas Kaufmannen Limba Engleză Hardback – 12 ian 2017
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Specificații
ISBN-13: 9780198738541
ISBN-10: 0198738544
Pagini: 202
Dimensiuni: 143 x 223 x 22 mm
Greutate: 0.36 kg
Editura: OUP OXFORD
Colecția OUP Oxford
Locul publicării:Oxford, United Kingdom
ISBN-10: 0198738544
Pagini: 202
Dimensiuni: 143 x 223 x 22 mm
Greutate: 0.36 kg
Editura: OUP OXFORD
Colecția OUP Oxford
Locul publicării:Oxford, United Kingdom
Recenzii
This is a learned, well-written, and carefully argued examination of Martin Luther's writings and the place of anti-Jewish motifs and arguments in many of these works.
This book is a remarkable and timely volume that is the result of the confluence of a number of important lines of inquiry in epistemology, philosophy of religion and theology. . . this text provides helpful standalone essays that can accompany units on standard issues within the theology curriculum. . . the constructive systematician will find in many of these essays valuable guidance regarding how to go about constructive work in a manner that is epistemically responsible. . . This volume excels as such a cardinal text and will be a required resource for any wishing to make a future contribution to theological topics that touch in any way on epistemic issues.
As this short, scholarly, and brilliantly-illuminating study shows, the line between anti-Judaism and anti-Semitism is both blurry and easily breached... No one is better able to make sense of Luthers views than Kaufmann, who has been working on the subject for the best part of 40 years. With a complete mastery of Luthers writings and the context in which he wrote, he uncovers the particular prompts that led Luther to sound so contradictory, while he also reveals the continuities in his thought.
Scrupulously fair, crisply translated and surprisingly relevant.
Excellent
An immaculately scrupulous and compelling study
By showing the depth of Luther's anti-Judaism, and his commitment to early-modern anti-Semitism, Kaufmann hopes to break the reverence Protestants have for Luther, for this has retarded their efforts to come to terms with their relationship to the Jews after the Holocaust (151). Kaufmann does not hold Luther directly responsible for the Holocaust, but he insists that he was a factor in helping to make it possible. Hence, the only way forward is to accept 'that we can no more put our faith blindly in Luther's theology than responsible 21st century adults would voluntarily place themselves in the hands of a 16th-century surgeon' (11).
This book is a remarkable and timely volume that is the result of the confluence of a number of important lines of inquiry in epistemology, philosophy of religion and theology. . . this text provides helpful standalone essays that can accompany units on standard issues within the theology curriculum. . . the constructive systematician will find in many of these essays valuable guidance regarding how to go about constructive work in a manner that is epistemically responsible. . . This volume excels as such a cardinal text and will be a required resource for any wishing to make a future contribution to theological topics that touch in any way on epistemic issues.
As this short, scholarly, and brilliantly-illuminating study shows, the line between anti-Judaism and anti-Semitism is both blurry and easily breached... No one is better able to make sense of Luthers views than Kaufmann, who has been working on the subject for the best part of 40 years. With a complete mastery of Luthers writings and the context in which he wrote, he uncovers the particular prompts that led Luther to sound so contradictory, while he also reveals the continuities in his thought.
Scrupulously fair, crisply translated and surprisingly relevant.
Excellent
An immaculately scrupulous and compelling study
By showing the depth of Luther's anti-Judaism, and his commitment to early-modern anti-Semitism, Kaufmann hopes to break the reverence Protestants have for Luther, for this has retarded their efforts to come to terms with their relationship to the Jews after the Holocaust (151). Kaufmann does not hold Luther directly responsible for the Holocaust, but he insists that he was a factor in helping to make it possible. Hence, the only way forward is to accept 'that we can no more put our faith blindly in Luther's theology than responsible 21st century adults would voluntarily place themselves in the hands of a 16th-century surgeon' (11).