By Marcia J. Bunge
This selection of essays through Jewish, Christian, and Muslim students underscores the importance of sustained and severe moral, inter-religious, and interdisciplinary mirrored image on little ones. Essays within the first 1/2 the amount speak about primary ideals and practices in the spiritual traditions of Judaism, Christianity and Islam concerning kids, grownup responsibilities to them, and a kid's personal responsibilities to others. the second one half the amount makes a speciality of chosen modern demanding situations concerning little ones and trustworthy responses to them. Marcia J. Bunge brings jointly students from a variety of disciplines and numerous strands inside of those 3 non secular traditions, representing numerous perspectives on crucial questions on the character and standing of youngsters and adult-child relationships and duties. the quantity not just contributes to highbrow inquiry relating to young ones within the particular components of ethics, non secular reports, kid's rights, and early life experiences, but additionally offers assets for baby advocates, non secular leaders, educators, and people engaged in inter-religious discussion. Marcia J. Bunge is Professor of Humanities and Theology at Christ collage, the Honors collage of Valparaiso college (Indiana); Director of the kid in faith and Ethics undertaking; and the University's W.C. Dickmeyer Professor. She is the translator and editor of chosen texts by means of J. G. Herder entitled opposed to natural cause: Writings on historical past, Language, and faith (1993). She has additionally edited and contributed to the kid in Christian idea (2001); the kid within the Bible (2008, co-edited with Terence Fretheim and Beverly Roberts Gaventa); and kids and adolescence in international Religions: basic assets and Texts (2009, co-edited with Don S. Browning).
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Extra info for Children, Adults, and Shared Responsibilities: Jewish, Christian and Muslim Perspectives
Children are for their parents both a blessing and an obligation. They are also the parents’ link to the future, even beyond the parents’ deaths. For the community, children are the bearers of the tradition from one generation to the next through the ages. By nature, they share with adults both good and bad impulses, but their good impulse must be developed through education in the Torah until it is fully functional at age 12 for girls and 13 for boys. Children are fully part of the human community from birth; in the case of Jews, they are also from birth part of Israel’s covenant with God.
65–80, esp. 72–74. 70 M. Avot (Ethics of the Fathers) 5:21 (5:23 in some texts). B. Bava Batra 119b. 36 elliot n. 71 The Rabbis thus maintain that both parents and teachers must make only age-appropriate demands of their children and students. 72 In personal matters, the Talmud advises parents to know how to interact with their more mature children. ”75 This indicates that even some older teenagers were not financially independent of their parents and were not yet married, the two signs of adulthood.
T. Laws of Study of the Torah 1:6. M. Avot (Ethics of the Fathers) 5:23 (5:24 in some editions). A passage in the Talmud (Bava Batra 21a) sets the beginning age at 6. 41 M. Makkot 2:2; B. Makkot 8a–8b. T. Laws of Marriage 2:1, 2, 9–10. See Gerald Blidstein, Honor Thy Father and Mother: Filial Responsibility in Jewish Law and Ethics (New York, NY: KTAV Publishing House, 1975), pp. 123–126, 208–209. T. Laws of Study of the Torah 2:2. 44 In any case, the tradition’s permission for parents to strike their children derives not from a sense of the parents’ authority over their children, and even less from a sense that the parents own their children, but rather from the duty the parents (and, by extension, teachers) have to teach the tradition and proper moral conduct to children.
Children, Adults, and Shared Responsibilities: Jewish, Christian and Muslim Perspectives by Marcia J. Bunge