Food laws

What did Paul mean with the comment that “nothing is unclean in itself” (Rom. 14:14, NIV)?  By looking at the immediate context, the historical background, and the textual study in relation to the cultural context of the passage, the word “unclean” (koinos [κοινός] in Greek) means “defilement by association,” which in the first century Jewish culture was applied to association with the Gentiles.  This means that by “unclean” Paul did not mean the unclean animals of Leviticus 11.  Moreover, this research applies the argument biblically and theologically, bringing scientific evidence for the claim, as well, which include the question about the rationality of listing pig as an unclean animal.  The conclusion of the paper is that God is caring about our, human beings’, health even today during the New Testament (NT) and the new covenant time.

The halal thayyib food law is a unified terminology, which is based on the Qur'an. The level of understanding based on the opinions of Muslims and non-Muslims should be mapped out to define the halal thayyib food law as a social construct. It is important to determine the definition of halalan thayyiban food law according to ideas, opinions, and experiences of the leaders of Muslims and non-Muslims. This is not a theological study, and this study is based on the sociological methodology of an abductive study. This study adopted the qualitative data analysis using an in-depth interview to examine the perception of Muslims and non-Muslims leaders in Banten province, Indonesia on the halalan thayyiban food law. The result revealed that Muslims and non-Muslims have different definitions of ḥalāl food. However, their understanding of thayyib food has the same basic constructs related to goodness in preprocessing, during, and post-processing of food.

The authority in terms of food availability that has been mandated in Indonesias food law said that the Central Government and Local Government are responsible for food availability. Units of Local Government are assigned by The Ministry Of the Agriculture Republic of Indonesia to do their obligation in the food security field. Role of Serang City Government effort is needed for increasing food security. With literature research and field studies, it can be seen on the reality that Serang City does not have a specific institution yet to solve food security problems. Subsequently, all of these problems make the obligation of Serang's Agricultural Institution full. In this case, a specific food institution whose tackling food problems is needed.

Background: Genetically modified (GM) foods could be a promising option to reduce the dependence of the agri-food system on conventional means of crop improvement. However, the safety of GM food remains a concern, in addition to the perceived and real risks to environment. The opinion about scientific evidence among researchers, policymakers and government regulators on promotion of GM foods for consumers differ. This study presents the trends emerging from research outputs on consumer perception and preference for GM foods and policy prescriptions for enabling the consumption. Scope and Approach: The study mainly focused on (1) exploring the publication trends, geographic focus of research and a comprehensive review on the consumers' perception of and preference to GM foods, (2) identifying research hotspots and emerging genetically modified organisms (GMO) research themes, (3) assessing the integrated nature of GMO research, and (4) suggesting policy prescriptions on challenge...

Eine Durchsicht der frühjüdischen Zeugnisse ergibt, dass die Speisegebote zur Zeit des Paulus als "Gesetz" galten und auch von Juden in der Diaspora anerkannt wurden. An der Stellung des Apostels zu den Speisegeboten in Gal 2,11-21, 1 Kor 8,1 - 11,1 und Röm 14,1 - 15,7 zeigt sich jedoch, wie Paulus aufgrund des kulttypologisch verstandenen Todes Jesu Christi konstistent jede Ausführung von "Werken des Gesetzes" ablehnt. Erstmals werden damit die den frühjüdischen Alltag prägenden Speisegebote als "Testfall" für das Gesetzesverständnis des Paulus untersucht.

Despite the absence of a systematic presentation of Josephus’s views of the Jewish food laws, some of his views can be reconstructed through his retelling of the story of Daniel in A.J. 10.190–94. David Satran notes lexical connections between this episode and Greco-Roman descriptions of the Orphic-Pythagorean lifestyle, leading Satran to conclude that the Josephan Daniel embraces this lifestyle. Yet, this presentation argues that Josephus’s re-telling of the biblical account is meant not to describe an idiosyncratic personal choice of diet but rather Daniel’s adherence to a specifically Jewish way of life. At the same time, Satran rightly recognizes the deep philosophical resonances in Josephus’s narrative of Daniel. Josephus thus understood the Jewish food laws to be philosophically defensible.

Josephus wrote while in Rome, and as such his work takes part in the moralistic discourse of his day. Such discourse developed two common views on eating and drinking. First, youth are especially prone to over consumption. Second, immoderate consumption is associated with the East. The Josephan Daniel, who as a youth travels into the very heart of the luxurious East, faces a grave moral choice. By refusing to conform, he proves the strength of Jewish food laws in training people in moderation. Josephus’s story of Daniel thus not only depicts the Jewish food laws as philosophically defensible but also as efficacious.

This presentation proceeds in three parts. First, it surveys Greco-Roman discourse about food. Second, it turns to Josephus’s narrative of Daniel at the Babylonian court, arguing that Daniel is meant to reflect a specifically Jewish way of life. The third part then contends that Josephus understands Daniel’s overcoming of significant obstacles (i.e., his youth and the enticements of eastern luxury) to be evidence that the Jewish laws train in virtue.