Jews and Christians Together. A. Christian van Gorder

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СКАЧАТЬ Even emotions must conform to a commitment to relate to other Jews worldwide as they struggle to serve God despite pressing obstacles and difficult circumstances. One of the reasons why Jewish newlyweds smash a glass on their wedding day is to remind themselves—in their greatest joy—that individuals within their cherished community have suffered (and continue to suffer) as they remain faithfully devoted to the faith.

      The Jewish mandate for peace—shalom (שלום)—is a call for wholeness deeply rooted in this tradition of individual responsibility for moral actions and intentions. The message of tikkun olam is a call to bring justice and peace through good deeds into all our relationships in a world filled with evil and injustice. While conservative Christians celebrate the redemptive work of Jesus as Messiah on their behalf, Judaism teaches that individuals cannot stand by with passivity and expect God to forgive their sins through the whims of unmerited, divine actions. Jews, of course, believe that God is merciful and forgiving and has done (and will continue to do) many miracles on their behalf, but there is no understanding that salvation from sin is realized through the shedding of a divine savior’s holy blood. Some Christians use the story of Leviticus and the practice of the ancient sacrificial system to confirm their views that God’s eternal plan for salvation was to be expressed in a blood sacrifice. In contrast, Jewish teachers have called the community to live as a faithful people before God and to serve others with love and justice as “a kingdom of priests and a holy nation” (Exod 19:6). When Jews live in such a way, they will not live only for their own good but to meet the needs of others. They trust that—as it relates to their eternal destiny—the “God of all the earth will do right” (Gen 18:25).

      The central focus of Jewish moral teaching is the command for ethical actions expressed in right relationships with others. Martin Buber explains that God is both the “wholly other” and the “wholly present” who is the “mystery of the obvious that is closer to me than my own I.”57 One knows God through knowing the divine creation, and one shows love to God through loving one’s fellow humanity. While all of us aspire to personal spiritual and moral growth, none of us can do this independent of others because we are all interrelated, and all share the mark of our common creation in the image of God Almighty.

      In contrast, some conservative Christian pastors preach that—while ethics is important and many even speak of the “fruits” of a genuine believer (“by their fruits ye shall know them” [Matt 7:16])—it is not ethical action that is at the heart of God’s eternal plan of salvation. God in Christ is the perfect sacrifice, which erases the blot of all human sinfulness inherent at birth in all sinners, and only the acceptance of a divine blood-sacrifice can appease the demand of a righteous and Holy God for moral purity and perfection.

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