By Ken Koltun-Fromm
German rabbi, pupil, and theologian Abraham Geiger (1810--1874) is famous because the significant chief of the Reform circulation 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 major to religion's ethical authority. In 5 chapters, the e-book explores matters primary to Geiger's paintings that talk to modern Jewish perform -- historic reminiscence, biblical interpretation, ritual and gender practices, rabbinic authority, and Jewish schooling. this can be crucial analyzing for students, rabbis, rabbinical scholars, and educated Jewish readers attracted to Conservative and Reform Judaism.Published with the beneficiant help of the Lucius N. Littauer origin.
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Additional info for Abraham Geiger's Liberal Judaism: Personal Meaning And Religious Authority (Jewish Literature and Culture)
But spirit delimits an autonomous power that stretches the present to include recollections of the past and images of potential futures. Memory links the present to the past, while imagination opens future worlds. Possessing knowledge is not of the present, but a presence: an attentiveness to the past and openness to the future. The power of memory displaces the present. Human beings are not restrained, like other natural bodies, by physical limitations. ” For Geiger, retrieving the past marks a signi¤cant category for knowledge on the one hand, and a distinctive quality of human identity on the other.
51 Rational science maintains its own criteria for truth, separate and distinct from religious concerns. For both liberal thinkers, science cannot undermine religion, as each maintains its separate sphere of in®uence. Indeed for Geiger, science may even support religious claims—thus his appeal to visionary experience—but in no way can it usurp religious authority. ”54 Religion is a longing rather than “a system of truths”: “[I]t is the jubilation of the soul conscious of its eminence and, at the same time, its humble confession of its ¤niteness and limitations.
31 Only within this moral purity can one attain true freedom and ethical life (Sittlichkeit). Salomon is even willing to reject everything else in Jewish tradition—the ritual sacri¤ces, priestly constitution, purity and dietary laws—and yet “there remains left over in Mosaism the most exalted teaching out of which the founder of your religion . . ”33 The historical critique, then, only helps to weed out all the unessential contingent forms, and to free ethical teachings from their historical baggage.
Abraham Geiger's Liberal Judaism: Personal Meaning And Religious Authority (Jewish Literature and Culture) by Ken Koltun-Fromm