By Ken Koltun-Fromm
German rabbi, student, and theologian Abraham Geiger (1810--1874) is famous because the significant chief of the Reform flow in German Judaism. In his new paintings, Ken Koltun-Fromm argues that for Geiger own which means in faith -- instead of rote ritual perform or recognition of dogma -- used to be the most important to religion's ethical authority. In 5 chapters, the e-book explores concerns crucial to Geiger's paintings that talk to modern Jewish perform -- ancient reminiscence, biblical interpretation, ritual and gender practices, rabbinic authority, and Jewish schooling. this can be crucial interpreting for students, rabbis, rabbinical scholars, and knowledgeable Jewish readers drawn to Conservative and Reform Judaism.Published with the beneficiant aid of the Lucius N. Littauer starting place.
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Additional info for Abraham Geiger's Liberal Judaism: Personal Meaning And Religious Authority (Jewish Literature and Culture)
116 Jewish liturgy, especially in the New Year and Day of Atonement prayer books, has miscon¤gured the Jewish memory of Abraham. From a biblical story about faith and the overcoming of sacri¤cial worship, Jews have remembered the Akedah as a story about sacri¤cial merit. Geiger understands the motives behind this portrayal of Abraham. ”117 Jews do not receive merit, grace, or any other kind of atonement 33 ABRAHAM GEIGER’S LIBERAL JUDAISM from Abraham’s act. As a test of and model for faith, Abraham’s act remains Jewish to the core.
He astutely manages a multi-level approach to Jewish history: he leaves powerful recollections intact even as he expunges some more disturbing memories, yet just as often he displaces particular historical moments to the “background” in order to foreground more “spiritual” memories. And in one crucial passage in his two prayer books, Geiger blurs historical memory altogether, effectively opening imaginative space for infusing personal meaning into the prayer. This multi-tiered approach to liturgical reform edits and even eliminates memories from Jewish history.
The key methodological question turned on whether the Jew lived within or outside the progressive dynamics of history. Bauer repeatedly told his readers that history marks the patterns of development, freedom, and spiritual creation. ”25 The change in tense—from history “wants” to Jews “wanted”—clearly indicated Bauer’s method and agenda. History continually develops toward ever-new progressive developments. But Jews remain in the past, actively working against such historical progress. Removed from progressive history, Jews have no true history of their own.
Abraham Geiger's Liberal Judaism: Personal Meaning And Religious Authority (Jewish Literature and Culture) by Ken Koltun-Fromm