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Shaul Magid, Hasidism Incarnate: Hasidism, Christianity and the Construction of Modern Judaism. Stanford: Stanford University Press, 2015. 271 pp.
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This chapter reviews the book Hasidism Incarnate: Hasidism, Christianity and the Construction of Modern Judaism (2015), by Shaul Magid. In Hasidism Incarnate, Magid shows how incarnation works in Hasidism and discusses the potential of Hasidism to mediate between Judaism and Christianity. According to Magid, Hasidism’s theology is incarnational: as in Christianity, he argues, God in Hasidism becomes incarnate by suffusing human beings with divinity. Magid builds on an extensive set of writings by Elliot Wolfson regarding how the medieval kabbalists adopted a theology of incarnation. As opposed to medieval Jewish mysticism, however, Magid believes that Hasidism developed “outside the Christian gaze,” which gave it the freedom to adopt an incarnational theology without the need for apologetics. He views Hasidism as modern in that it lays the groundwork for a real dialogue with Christianity, even if that was not its original intention.
Title: Shaul Magid, Hasidism Incarnate: Hasidism, Christianity and the Construction of Modern Judaism. Stanford: Stanford University Press, 2015. 271 pp.
Description:
This chapter reviews the book Hasidism Incarnate: Hasidism, Christianity and the Construction of Modern Judaism (2015), by Shaul Magid.
In Hasidism Incarnate, Magid shows how incarnation works in Hasidism and discusses the potential of Hasidism to mediate between Judaism and Christianity.
According to Magid, Hasidism’s theology is incarnational: as in Christianity, he argues, God in Hasidism becomes incarnate by suffusing human beings with divinity.
Magid builds on an extensive set of writings by Elliot Wolfson regarding how the medieval kabbalists adopted a theology of incarnation.
As opposed to medieval Jewish mysticism, however, Magid believes that Hasidism developed “outside the Christian gaze,” which gave it the freedom to adopt an incarnational theology without the need for apologetics.
He views Hasidism as modern in that it lays the groundwork for a real dialogue with Christianity, even if that was not its original intention.
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