25 Sentences With "chosenness" | Random Sentence Generator

Nearly every political culture has some sense of chosenness that makes failure in at least some spheres difficult to process.

It was one thing to be the chosen people when we were chosen to suffer, but chosenness without persecution inevitably suggests supremacy.

It is in the context of such civilizational chosenness that periods of perceived decline can generate a disturbing cognitive dissonance: How could we, the necessarily greatest community, be weak or even non-dominant?

Others claim a "spiritual" chosenness, including most Christian denominations, who traditionally believe the church has replaced Israel as the People of God. Anthropologists commonly regard claims of chosenness as a form of ethnocentrism.

One reason neocons have been able to sow so much mischief is that they feed into deeply embedded American beliefs about democratism and 'chosenness.

Tractatus Theologico-Politicus One Jewish critic of chosenness was the philosopher Baruch Spinoza.Levy, Zeev. "Spinoza and the Philosophical Impossibility of a Chosen People." My Jewish Learning. 1993.

A separate criticism stems from the very existence of feminist forms of Judaism in all denominations of Judaism, which do not have a problem with the concepts of chosenness.

III eSzkola.pl 2004-2009: "Widzenie księdza Piotra."Dennis P. Hupchick Conflict and chaos in Eastern Europe, 1995 - 322 pages- Page 204Dr. Waldemar Chrostowski, Academy of Catholic Theology in Warsaw, Poland; THE SUFFERING, CHOSENNESS AND MISSION OF THE POLISH NATION, OPREE, Vol.

Only they were entrusted with working with fire - a sacred symbol of chosenness. Such families have always produced the best craftsmen - jewellers, masters and artists. Dashi began his apprenticeship in the art studio of Gennady Vasiliev, a Buryat sculptor, in Ulan-Ude. In 1988 Dashi started his studies at Krasnoyarsk State Institute of Fine Arts.

In Judaism, "chosenness" is the belief that the Jews, via descent from the ancient Israelites, are the chosen people, i.e. chosen to be in a covenant with God. The idea of the Israelites being chosen by God is found most directly in the Book of DeuteronomyClements, Ronald (1968). God's Chosen People: a Theological Interpretation of the Book of Deuteronomy.

He rejected the notion of chosenness for the Jewish people, either religious or secular. He argued that the only meaningful goal for Zionism was regaining the land of Israel and normalizing the conditions of Jewish existence. He believed that assimilationists were "traitors to their Judaism".Ludwig Lewisohn (2007) Rebirth – A Book of Modern Jewish Thought READ BOOKS, p 170 He criticized Ahad Ha-Am for the notion that morality was the key to Israel's uniqueness.

All wrote personal responses to what they thought upon hearing that these were Pearl's last words. Some responses were one sentence while others were several pages. The book is organized by five themes: Identity; Heritage; Covenant, Chosenness, and Faith; Humanity and Ethnicity; Tikkun Olam (Repairing the World) and Justice. Contributors include Theodore Bikel, Alan Dershowitz, Kirk Douglas, Ruth Bader Ginsburg, Larry King, Amos Oz, Shimon Peres, Daniel Schorr, Elie Wiesel, Peter Yarrow, and A.B. Yehoshua.

He reserved special criticism for the notions of a "vengeful God" and "Jewish chosenness", arguing that they are "primitive", and expressed more sympathy for Buddhist universalism. His texts, including the 1922 Apel către..., are thought by some to be purposefully reusing the pro-universalist vocabulary of Freemasons. Relgis' Judaic-themed tracts cover a wide range of subjects. In several of them, Relgis concentrates on the Biblical prophet Moses, in whom he sees the symbol of "great human aspirations".

Emet V'Emunah is a parallel prayer to Emet Vayatziv, which is recited during Shacharit immediately following Shema. But unlike Emet Vayatziv, which speaks of the redemptions from the past of the Jewish ancestors, Emet V'Emunah relates the future redemption of the Jewish people.The Siddur companion By Paul H. Vishny, page 702 Emet V'Emunah describes the chosenness of the Jewish people. The prayer describes the Jewish people as unique and distinctive, and with a mission to G-d.

Sartre ties his existentialist, universal humanism to Judaism by denying the difference between Jews and others. By denying Jews' "Chosenness" and explaining the Holocaust as a particularly nasty episode of utopianism gone wrong, Sartre offers hope to Jews worldwide. He insists that tribalism and pure hatred of the Jew as an aberrant outsider are not sources of anti-Semitism. He claims that "If the Jew did not exist, the anti-Semite would invent him."p. 13.

8 Likewise, the author put forth the thesis according to which traditionalists such as Mihail Sadoveanu and George Coșbuc invoked literary themes present not just in Romania's archaic tradition, but also in Slavic folklore.Cernat, p. 209 Fondane went on to draw a comparison between the idea of Jewish chosenness and that of Romanian Latinity, concluding that they both resulted in positive national goals (in the case of Romania and its inhabitants, that of "becoming part of Europe").Răileanu & Carassou, p.

In the speech Ben-Gurion repeatedly stressed that the building of the land had been achieved "without any preconceived theory". He considered this "independence of thought" the greatest virtue of the Second Aliyah.p. 74,75 Sternhell says the people of the Second Aliyah had a sense of chosenness among them. They went to Palestine when only a tiny minority of emigrating Jews went there, they suffered hardships, uncertainty and loneliness in the early years, but they also knew how to build a nation and were convinced that they had the right to dictate the path of those who came after them.p.

Benamozegh considered himself, simultaneously, an Italian patriot and a cosmopolitan. He believed that authentic mystical core of the Jewish tradition, which he called "Hebraism" as opposed to more isolationist exoteric Judaism, is profoundly universal and capable of uniting all world religions and nations into one brotherly cosmopolitan network. While Benamozegh believed in the unique spiritual mission of the Jews, his idea of Jewish chosenness was far from narrow particularism. According to his worldview, the Jews are chosen to serve the humanity as a priestly people, by proving a common mystical ground that transcends the boundaries of the nations and religious traditions.

The basis for this approach is that Kaplan spoke for his generation; he also wrote that every generation would need to define itself and its civilization for itself. In the thinking of these Reconstructionists, what Kaplan said concerning belief and practice is not applicable today. This approach may include a belief in a personal God, acceptance of the concept of "chosenness", a belief in some form of resurrection or continued existence of the dead, and the existence of an obligatory form of halakha. In the latter, in particular, there has developed a broader concept of halakhah wherein concepts such as "Eco-Kashrut" are incorporated.

Throughout history, various groups of people have considered themselves to be chosen people by a deity for a purpose, such as to act as the deity's agent on earth. In monotheistic faiths references to God are used in constructs such as "God's Chosen People". The phenomenon of a "chosen people" is particularly common in the Israelite tradition, where it originally referred to the Israelites—in fact Jews refer to this as a burden to spread the message of one God. Some claims of chosenness are based on parallel claims of Israelite ancestry, as is the case for the Christian Identity and Black Hebrew sects—both which claim themselves (and not Jews) to be the "true Israel".

His first monograph, The Jews in a Polish Private Town (1992), studies social and economic history of Opatów Jewry in the eighteenth century, exemplifying Jewish autonomy and identity and their crucial commercial roles in the later period of the Commonwealth. The work also sheds new light on Polish local history and Jewish microhistory. His more renowned second monograph, Jews in Poland-Lithuania in the Eighteenth Century (2004), is an essential revisionist work in early modern European Jewish historiography. It examines the life of the understudied, but extremely important, East Central European Jewry—world's largest Jewish community at the time, and argues for their mentalité of chosenness and their particularities on the path towards modernity.

He affirms God's all-powerful nature, but suggests the possibility that God is not the all-good force of love that rabbinic Judaism has made him out to be. Rather, God may be an all-powerful enemy of the Jewish people, who has damned them to an eternal "Chosenness" of suffering. Rubenstein also discusses in After Auschwitz the significant role that Christianity and various Christian churches (for example, the massive and politically powerful institution of the German Catholic church) had in allowing the Holocaust to occur. Rubenstein makes the point that it was not just the political and social trends of Nazism that allowed the Holocaust to occur; German Christians endorsed Hitler's aims both passively and actively.

Avi Beker, an Israeli scholar and former Secretary General of the World Jewish Congress, regarded the idea of the chosen people as Judaism's defining concept and "the central unspoken psychological, historical, and theological problem at the heart of Jewish- Gentile relations." In his book The Chosen: The History of an Idea, and the Anatomy of an Obsession, Beker expresses the view that the concept of chosenness is the driving force behind Jewish-Gentile relations, explaining both the admiration and, more pointedly, the envy and hatred the world has felt for the Jews in religious and also secular terms. Beker argues that while Christianity has modified its doctrine on the displacement of the Jews, Islam has neither reversed nor reformed its theology concerning the succession of both the Jews and the Christians. According to Beker, this presents a major barrier to conflict resolution in the Arab-Israeli conflict.

Romantic Slavic messianism held that the Slavs, especially the Russians, suffer in order that other European nations, and eventually all of humanity, may be redeemed.Russian Messianism: Third Rome, Revolution, Communism and After, Peter J. S. Duncan, London, Routledge, 2000 This theme had a profound impact in the development of Pan-Slavism and Russian and Soviet imperialism; it also appears in works by the Polish Romantic poets Zygmunt Krasiński and Adam Mickiewicz, including the latter's familiar expression, "Polska Chrystusem narodów" ("Poland is the Christ of the nations").THE SUFFERING, CHOSENNESS AND MISSION OF THE POLISH NATION, Waldemar Chrostowski, Religion in Eastern Europe, George Fox University Messianic ideas appear in the "Books of the Genesis of the Ukrainian People" (Brotherhood of Saints Cyril and Methodius Manifesto),Kostomarov, Mykola at the Encyclopedia of Ukraine in which universal equality and democracy in the Zaporizhian Sich, recognized as a revival of human society initially planned by God and faith in its future revival, associated with faith in the death and resurrection of Christ. Reborned Ukraine will expand universal freedom and faith in all Slavic countries and thus designed by God ideal society will be restored.