By Marcia J. Bunge
This choice of essays by means of Jewish, Christian, and Muslim students underscores the importance of sustained and severe moral, inter-religious, and interdisciplinary mirrored image on young ones. Essays within the first half the amount speak about basic ideals and practices in the spiritual traditions of Judaism, Christianity and Islam relating to little ones, grownup duties to them, and a kid's personal responsibilities to others. the second one 1/2 the quantity specializes in chosen modern demanding situations concerning youngsters and trustworthy responses to them. Marcia J. Bunge brings jointly students from numerous disciplines and numerous strands inside of those 3 non secular traditions, representing a number of perspectives on crucial questions on the character and standing of kids and adult-child relationships and obligations. the quantity not just contributes to highbrow inquiry concerning young ones within the particular components of ethics, spiritual reviews, kid's rights, and youth experiences, but additionally offers assets for baby advocates, spiritual leaders, educators, and people engaged in inter-religious discussion. Marcia J. Bunge is Professor of Humanities and Theology at Christ university, the Honors collage of Valparaiso collage (Indiana); Director of the kid in faith and Ethics venture; and the University's W.C. Dickmeyer Professor. She is the translator and editor of chosen texts through J. G. Herder entitled opposed to natural cause: Writings on heritage, Language, and faith (1993). She has additionally edited and contributed to the kid in Christian suggestion (2001); the kid within the Bible (2008, co-edited with Terence Fretheim and Beverly Roberts Gaventa); and youngsters and youth in global Religions: fundamental assets and Texts (2009, co-edited with Don S. Browning).
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Additional resources for Children, Adults, and Shared Responsibilities: Jewish, Christian and Muslim Perspectives
In any case, the reasons for circumcision among Jews have always been religious and not medical; medical factors would affect the Jewish commitment to circumcision only if they clearly indicated that circumcision poses major risks to infants, which the evidence, as summarized in the policy statement of the American Academy of Pediatrics, definitely does not demonstrate. B. Kiddushin 29a. ), The Second Jewish Catalog (Philadelphia, PA: Jewish Publication Society, 1976), pp. 30–37. The concept of the child embedded in Jewish law 27 as a symbol of the “living waters” of being in covenant with God (Jeremiah 2:13).
See Eliav Schochetman, “On the Nature of the Rules Governing Custody of Children in Jewish Law,” The Jewish Law Annual, vol. x (Philadelphia, PA: Harwood Academic Publishers, 1992), pp. 115–158; Michael J. Broyde, “Child Custody in Jewish Law: A Pure Law Analysis,” in S. M. Passamaneck and M. ), Jewish Law Association Studies VII: The Paris Conference Volume (Atlanta, GA: Scholars Press, 1994), pp. 1–20. B. Ketubbot 60b; B. Yevamot 43a. B. T. T. A. Even Ha-Ezer 71:1. See “Parent and Child,” Encyclopaedia Judaica xiii:97.
Education in Judaism: children as active participants in, and ultimately transmitters of, the People Israel’s ongoing covenant with God Because the covenant molds the Jewish understanding of our relationship with God, children must be educated about that relationship and its demands. The Torah itself indicates that this process of transmission is absolutely critical to the ongoing life of Judaism and the Jewish people by describing God as requiring Abraham, the very first Jew, “to instruct his children and his posterity to keep the way of the Lord by doing what is just and right, in order that the Lord may bring about for Abraham what He has promised him” (Genesis 18:19).
Children, Adults, and Shared Responsibilities: Jewish, Christian and Muslim Perspectives by Marcia J. Bunge