Explores religious change in Orthodox Judaism, specifically the indigenous American religious culture. With a fresh perspective, Authentically Orthodox: A Tradition-Bound Faith in American Life challenges the current historical paradigm in the study of Orthodox Judaism and other tradition-bound faith communities in the United States.Paying attention to "lived religion," the book moves beyond sermons and synagogues and examines the webs of experiences mediated by any number of American cultural forces. With exceptional writing, Zev Eleff lucidly explores Orthodox Judaism's engagement with Jewish law, youth culture and gender, and how this religious group has been affected by its indigenous environs. To do this, the book makes ample use of archives and other previously unpublished primary sources. Eleff explores the curious history of Passover peanut oil and the folkways and foodways that battled in this culinary arena to both justify and rebuff the validity of this healthier substitute for other fatty ingredients. He looks at the Yeshiva University quiz team's fifteen minutes of fame on the nationally televised College Bowl program and the unprecedented pride of young people and youth culture in the burgeoning Modern Orthodox movement. Another chapter focuses on the advent of women's prayer groups as an alternative to other synagogue experiences in Orthodox life and the vociferous opposition it received on the grounds that it was motivated by "heretical" religious and social movements. Whereas past monographs and articles argue that these communities have moved right toward a conservative brand of faith, Eleff posits that Orthodox Judaism—like other like-minded religious enclaves—ought to be studied in their American religious contexts. The microhistories examined in Authentically Orthodox are some of the most exciting and understudied moments in American Jewish life and will hold the interest of scholars and students of American Jewish history and religion.

This book analyzes the different conceptions of authenticity that are behind conflicts over who and what should be recognized as authentically Jewish. Although the concept of authenticity has been around for several centuries, it became a central focus for Jews since existentialist Jean-Paul Sartre raised the question in the 1940s. Building on the work of Sartre, later Jewish thinkers, philosophers, anthropologists, and cultural theorists, the book offers a model of Jewish authenticity that seeks to balance history and tradition, creative freedom and innovation, and the importance of recognition among different groups within an increasingly multicultural Jewish community. Author Stuart Z. Charmé explores how debates over authenticity and struggles for recognition are a key to understanding a wide range of controversies between Orthodox and liberal Jews, Zionist and diaspora Jews, white Jews and Jews of color, as well as the status of intermarried and messianic Jews, and the impact of Jewish genetics. In addition, it discusses how and when various cultural practices and traditions such as klezmer music, Israeli folk dance, Jewish yoga and meditation, and others are recognized as authentically Jewish, or not.

Ernest Renan was one of the most renowned European intellectuals of the second half of the nineteenth century. Yet, the impact of his most popular work, Life of Jesus, has been underestimated when not altogether ignored. While commonplace now, the idea that Jesus was merely human was at one time a novelty, with significant socio-political, cultural, and religious implications. A case study in the Russian encounter with modernity, Orthodoxy, Modernity, and Authenticity: The Reception of Ernest Renan’s “Life of Jesus” in Russia demonstrates that Renan’s book has had long-lasting and broad appeal in Russia because it presents an alternative to a strictly materialist worldview on the one hand, and an Orthodox worldview on the other. Renan offered his readers the possibility to accept the tenets of modernity while still retaining both an admiration for the importance of religion in history and a sense of religious feeling or even belief in a higher religious ideal. Assessments of Renan’s alternative belief system, whether positive, negative, or mixed, were often simultaneously evaluations of the moral, socio-political, and spiritual condition of European society in general and Russian society in particular. The interpretive history of Renan’s Life of Jesus in Russia reveals a persistent disillusionment with a strictly materialist interpretation of history and of life.

Andrew Louth introduces us to twenty key Orthodox thinkers from the last two centuries. The colorful characters, poets and thinkers included range from Romania, Serbia, Greece, England, France and also include exiles from Communist Russia. The book concludes with an illuminating chapter on Metropolitan Kallistos and the theological vision of the Philokalia.

In this reliable and engaging survey, Daniel Clendenin introduces Protestants to Eastern Orthodox history and theology with the hope that the two groups will come to see their traditions as complementary and learn to approach one another with a "hermeneutic of love" that fosters "mutual respect, toleration, and even support." This revised edition includes a new preface, a new chapter, and an updated bibliography. In addition to updated demographic information, Clendenin examines at length a particular aspect of Orthodoxy's intersection with Protestantism-its growing exchange with evangelicalism.

A clear introduction to Eastern Orthodoxy and key aspects of the tradition. Now contains new articles and additional readings on Orthodoxy and evangelicalism.

The category of the “West” has played a particularly significant role in the modern Eastern Orthodox imagination. It has functioned as an absolute marker of difference from what is considered to be the essence of Orthodoxy and, thus, ironically has become a constitutive aspect of the modern Orthodox self. The essays collected in this volume examine the many factors that contributed to the “Eastern” construction of the “West” in order to understand why the “West” is so important to the Eastern Christian’s sense of self.