Explore the vast range of titles available.

Elka Klein's writings have illuminated reciprocal and distinctive characteristics of the social and intellectual lives of Jewry in Iberia and by comparison Northern Europe during the High Middle Ages. This article honors her insights, by comparing the development of biblical hermeneutics at the Abbey of St. Victor in Paris and in the writings of Abraham ibn Ezra. Hugh of St. Victor's introduction to the study of Scripture, Didascalicon, provides a program for the individual student to integrate all branches of human knowledge into the search for Divine Wisdom that may be found only in Scripture. The innovation in Hugh's program is the emphasis on the \"literal\" or \"historical\" sense of Scripture as the solid basis for the development of theological study. Grammar and rhetoric were stepping stones that led the young theologians to higher levels of Divine Wisdom. The introduction to Abraham ibn Ezra's commentary on the Pentateuch constitutes a parallel point of orientation for twelfth-century Jewish readers. A close reading of ibn Ezra's prologue maps the hermeneutical approaches that different communities – Christian, rabbinic Jewish, and Karaite – utilized in their expositions of the Pentateuch. After critiquing each community, ibn Ezra offers his own approach that builds an overall framework for correct interpretation on the foundation of grammar and the rabbinic oral tradition. From this perspective, the article demonstrates that during this period Jews and Christians, both in Iberia and Northern Europe, focused on harmonizing reason and revelation. Both communities used grammar as the primary criterion for evaluating the accumulation of traditional sources. Both approaches intended to develop students, who were capable of understanding that \"reason is the angel that mediates between God and humanity.\"

\"Jews and Christians in the Life and Thought of Hugh of St. Victor\" by Rebecca Moore is reviewed.

AS THE GRAY DAYS of winter move toward spring, Jews and Christians begin to prepare for their festivals of rebirth and freedom: Passover and Easter. Since the Second Vatican Council's publication of the \"Declaration on the Relationship of the Church to Non-Christian Religions\" in 1965, many Christians have been moved to greater curiosity about what Jews celebrate during their eight-day feast of Passover.

Over the past few decades, there has been a dramatic and unprecedented shift in Jewish-Christian relations, including signs of a new, improved Christian attitude towards Jews.Christianity in Jewish Termsis a Jewish theological response to the profound changes that have taken place in Christian thought. The book is divided into ten chapters, each of which features a main essay, written by a Jewish scholar, that explores the meaning of a set of Christian beliefs. Following the essay are responses from a second Jewish scholar and a Christian scholar. Designed to generate new conversations within the American Jewish community and between the Jewish and Christian communities,Christianity in Jewish Termslays the foundation for better understanding. It was named a Choice Outstanding Academic Book of 2001.

This chapter draws explicitly on the thought of Nicholas of Cusa to shed further light on often unexplored dimensions of interreligious dialogue. It firsts describes the link between learned ignorance and interreligious conversation. Next, it describes the author's own experience of an interreligious conversation between Jews, Christians, and Muslims that took place during a course at the Cardinal Bea Institute in Rome. It then analyzes that encounter on the basis of Jewish exegetical interpretations of the sensory experience of Israel at Mt. Sinai.