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Christianity began as a movement within Second Temple Judaism, but the two religions gradually diverged over the first few centuries of the Christian Era. Today, differences of opinion vary between denominations in both religions, but the most important distinction is Christian acceptance and Jewish non-acceptance of Jesus as the Messiah prophesized in the Hebrew Bible and Jewish tradition. Early Christianity distinguished itself by determining that observance of halakha was not necessary for non-Jewish converts to Christianity. Another major difference is the two religions' conceptions of God. The Christian God consists of three persons of one essence, with the doctrine of the incarnation of the Son in Jesus being of special importance. Judaism emphasizes the Oneness of God and rejects the Christian concept of God in human form. While Christianity recognizes the Hebrew Bible as part of its scriptural canon, Judaism does not recognize the Christian New Testament.
The term Judeo-Christian is used to group Christianity and Judaism together, either in reference to Christianity's derivation from Judaism, Christianity's borrowing of Jewish scripture to constitute the "Old Testament" of the Christian Bible, or due to the parallels or commonalities in Judaeo-Christian ethics shared by the two religions. The term "Judæo Christian" first appeared in the 19th century as a word for Jewish converts to Christianity.
Jews for Jesus is an international Christian missionary organization headquartered in San Francisco, California that is affiliated with the Messianic Jewish religious movement. The group is known for its proselytism to Jews and promotes the belief that Jesus is the Christ and the Son of God. It was founded in 1970 by Moishe Rosen, as Hineni Ministries, before being incorporated under its current name in 1973.
Messianic Judaism is a modernist and syncretic movement of Protestant Christianity that incorporates some elements of Judaism and other Jewish traditions into evangelicalism.
Apostasy in Judaism is the rejection of Judaism and possible conversion to another religion by a Jew. The term apostasy is derived from Ancient Greek: ἀποστάτης, meaning "rebellious" Equivalent expressions for apostate in Hebrew that are used by rabbinical scholars include mumar, poshea Yisrael, and kofer. Similar terms are meshumad, and min or Epikoros, which denote heresy and the negation of God and Judaism, implying atheism.
Conversion to Judaism is the process by which non-Jews adopt the Jewish religion and become members of the Jewish ethnoreligious community. It thus resembles both conversion to other religions and naturalization. The procedure and requirements for conversion depend on the sponsoring denomination. Furthermore, a conversion done in accordance with one Jewish denomination is not a guarantee of recognition by another denomination. Normally, though not always, the conversions performed by more stringent denominations are recognized by less stringent ones, but not the other way around. A formal conversion is also sometimes undertaken by individuals whose Jewish ancestry is questioned or uncertain, even if they were raised Jewish, but may not actually be considered Jews according to traditional Jewish law.
"Who is a Jew?" is a basic question about Jewish identity and considerations of Jewish self-identification. The question pertains to ideas about Jewish personhood, which have cultural, ethnic, religious, political, genealogical, and personal dimensions. Orthodox Judaism and Conservative Judaism follow Jewish law (Halakha), deeming people to be Jewish if their mothers are Jewish or if they underwent a halakhic conversion. Reform Judaism and Reconstructionist Judaism accept both matrilineal and patrilineal descent as well as conversion. Karaite Judaism predominantly follows patrilineal descent as well as conversion.
Jewish atheism refers to the atheism of people who are ethnically and culturally Jewish. Contrary to popular belief, the term "Jewish atheism" is not a contradiction because Jewish identity encompasses not only religious components, but also ethnic and cultural ones. Jewish law's emphasis on descent through the mother means that even religiously conservative Orthodox Jewish authorities would accept an atheist born to a Jewish mother as fully Jewish.
Schisms among the Jews are cultural as well as religious. They have happened as a product of historical accident, geography, and theology.
A Jewish Buddhist is a person with a Jewish background who practices forms of Dhyanam Buddhist meditation, chanting or spirituality. When the individual practices a particular religion, it may be both Judaism and Buddhism. However, in many cases their ethnic designation is Jewish while the individual's main religious practice is Buddhism. Rodger Kamenetz introduced the term JewBu or JUBU in his 1994 book The Jew in the Lotus.
The history of the Jews in Indonesia began with the arrival of early European explorers and settlers, and the first Jews arrived in the 17th century. Most Indonesian Jews arrived from Southern Europe, the United Kingdom, the Netherlands, Belgium, Germany, France, the Middle East, North Africa, India, China, and Latin America. Jews in Indonesia presently form a very small Jewish community of about 100–550, of mostly Sephardi Jews. Judaism is not recognized as one of the country's six major religions, however its practices are allowed under Perpres 1965 No. 1 and article 29 paragraph 2 of Constitution of Indonesia. Therefore members of the local Jewish community have to choose to register as "Belief in One Almighty God" or another recognized religions on their official identity cards.
Some movements or sects within traditionally monotheistic or polytheistic religions recognize that it is possible to practice religious faith, spirituality and adherence to tenets without a belief in deities. People with what would be considered religious or spiritual belief in a supernatural controlling power are defined by some as adherents to a religion; the argument that atheism is a religion has been described as a contradiction in terms.
Forced conversion is the adoption of a different religion or the adoption of irreligion under duress. Someone who has been forced to convert to a different religion or irreligion may continue, covertly, to adhere to the beliefs and practices which were originally held, while outwardly behaving as a convert. Crypto-Jews, crypto-Christians, crypto-Muslims and crypto-Pagans are historical examples of the latter.
Yiddishkeit literally means "Jewishness", i.e. "a Jewish way of life". It can refer to Judaism or forms of Orthodox Judaism when used by religious or Orthodox Jews. In a more general sense, it has come to mean the "Jewishness" or "Jewish essence" of Ashkenazi Jews in general and the traditional Yiddish-speaking Jews of Eastern and Central Europe in particular.
Jewish secularism refers to secularism in a Jewish context, denoting the definition of Jewish identity with little or no attention given to its religious aspects. The concept of Jewish secularism first arose in the late 19th century, with its influence peaking during the interwar period.
The following outline is provided as an overview of and topical guide to Judaism:
Russians in Israel or Russian Israelis are post-Soviet Russian citizens who immigrate to Israel and their descendants. As of 2022, Russian-speakers number around 1,300,000 people, or 15% of the Israeli population. This number, however, also includes immigrants from the Soviet Union and post-Soviet states other than Russia proper.
Since the 20th century, Buddhism and Judaism have become associated with one another due to the common religious overlap in Jewish Buddhists. According to the Ten Commandments and classical Jewish law (halacha), it is forbidden for any Jew to worship any deity other than the God of Israel – specifically by bowing, offering incense, sacrifices and/or poured libations. It is likewise forbidden to join or serve in another religion because doing so would render such an individual an apostate or an idol worshipper.
References
- ↑ (Josephus, Jewish Antiquities xx. 7, § 3
- ↑ Columbia Encyclopedia Archived 2007-08-13 at the Wayback Machine