Le christianisme,“n’est ni un accident
ni une erreur, mais le fruit d’une volonté divine et un cadeau fait aux nations "
Orthodox
Rabbinic Statement on Christianity
December 3, 2015
To Do the
Will of Our Father in Heaven:
Toward a Partnership between Jews and Christians
Toward a Partnership between Jews and Christians
After nearly two millennia of
mutual hostility and alienation, we Orthodox Rabbis who lead communities,
institutions and seminaries in Israel, the United States and Europe recognize
the historic opportunity now before us. We seek to do the will of our Father in
Heaven by accepting the hand offered to us by our Christian brothers and
sisters. Jews and Christians must work together as partners to address the
moral challenges of our era.
1.
The Shoah ended 70 years ago. It was the warped climax to
centuries of disrespect, oppression and rejection of Jews and the consequent
enmity that developed between Jews and Christians. In retrospect it is clear
that the failure to break through this contempt and engage in constructive dialogue
for the good of humankind weakened resistance to evil forces of anti-Semitism
that engulfed the world in murder and genocide.
2.
We recognize that since the Second Vatican Council the official
teachings of the Catholic Church about Judaism have changed fundamentally and
irrevocably. The promulgation of Nostra Aetate fifty years ago started the
process of reconciliation between our two communities. Nostra Aetate and the
later official Church documents it inspired unequivocally reject any form of
anti-Semitism, affirm the eternal Covenant between G-d and the Jewish people,
reject deicide and stress the unique relationship between Christians and Jews,
who were called “our elder brothers” by Pope John Paul II and “our fathers in
faith” by Pope Benedict XVI. On this basis, Catholics and other Christian
officials started an honest dialogue with Jews that has grown during the last
five decades. We appreciate the Church’s affirmation of Israel’s unique place
in sacred history and the ultimate world redemption. Today Jews have
experienced sincere love and respect from many Christians that have been
expressed in many dialogue initiatives, meetings and conferences around the
world.
3.
As did Maimonides and Yehudah Halevi,[1] we acknowledge that
Christianity is neither an accident nor an error, but the willed divine outcome
and gift to the nations. In separating Judaism and Christianity, G-d willed a
separation between partners with significant theological differences, not a
separation between enemies. Rabbi Jacob Emden wrote that “Jesus brought a
double goodness to the world. On the one hand he strengthened the Torah of
Moses majestically… and not one of our Sages spoke out more emphatically
concerning the immutability of the Torah. On the other hand he removed idols from
the nations and obligated them in the seven commandments of Noah so that they
would not behave like animals of the field, and instilled them firmly with
moral traits…..Christians are congregations that work for the sake of heaven
who are destined to endure, whose intent is for the sake of heaven and whose
reward will not denied.”[2] Rabbi Samson Raphael Hirsch taught us that
Christians “have accepted the Jewish Bible of the Old Testament as a book of
Divine revelation. They profess their belief in the G-d of Heaven and Earth as
proclaimed in the Bible and they acknowledge the sovereignty of Divine
Providence.”[3] Now that the Catholic Church has acknowledged the eternal
Covenant between G-d and Israel, we Jews can acknowledge the ongoing
constructive validity of Christianity as our partner in world redemption,
without any fear that this will be exploited for missionary purposes. As stated
by the Chief Rabbinate of Israel’s Bilateral Commission with the Holy See under
the leadership of Rabbi Shear Yashuv Cohen, “We are no longer enemies, but
unequivocal partners in articulating the essential moral values for the
survival and welfare of humanity”.[4] Neither of us can achieve G-d’s mission
in this world alone.
4.
Both Jews and Christians have a common covenantal mission to
perfect the world under the sovereignty of the Almighty, so that all humanity
will call on His name and abominations will be removed from the earth. We
understand the hesitation of both sides to affirm this truth and we call on our
communities to overcome these fears in order to establish a relationship of
trust and respect. Rabbi Hirsch also taught that the Talmud puts Christians
“with regard to the duties between man and man on exactly the same level as
Jews. They have a claim to the benefit of all the duties not only of justice
but also of active human brotherly love.” In the past relations between
Christians and Jews were often seen through the adversarial relationship of
Esau and Jacob, yet Rabbi Naftali Zvi Berliner (Netziv) already understood at
the end of the 19th century that Jews and Christians are destined by G-d to be
loving partners: “In the future when the children of Esau are moved by pure
spirit to recognize the people of Israel and their virtues, then we will also
be moved to recognize that Esau is our brother.”[5]
5.
We Jews and Christians have more in common than what divides us:
the ethical monotheism of Abraham; the relationship with the One Creator of
Heaven and Earth, Who loves and cares for all of us; Jewish Sacred Scriptures;
a belief in a binding tradition; and the values of life, family, compassionate
righteousness, justice, inalienable freedom, universal love and ultimate world
peace. Rabbi Moses Rivkis (Be’er Hagoleh) confirms this and wrote that “the
Sages made reference only to the idolator of their day who did not believe in
the creation of the world, the Exodus, G-d’s miraculous deeds and the divinely
given law. In contrast, the people among whom we are scattered believe in all
these essentials of religion.”[6]
6.
Our partnership in no way minimizes the ongoing differences
between the two communities and two religions. We believe that G-d employs many
messengers to reveal His truth, while we affirm the fundamental ethical
obligations that all people have before G-d that Judaism has always taught
through the universal Noahide covenant.
7.
In imitating G-d, Jews and Christians must offer models of
service, unconditional love and holiness. We are all created in G-d’s Holy
Image, and Jews and Christians will remain dedicated to the Covenant by playing
an active role together in redeeming the world.
Orthodox
Rabbinic Statement on Christianity
December 3, 2015
To Do the
Will of Our Father in Heaven:
Toward a Partnership between Jews and Christians
Toward a Partnership between Jews and Christians
After nearly two millennia of
mutual hostility and alienation, we Orthodox Rabbis who lead communities,
institutions and seminaries in Israel, the United States and Europe recognize
the historic opportunity now before us. We seek to do the will of our Father in
Heaven by accepting the hand offered to us by our Christian brothers and
sisters. Jews and Christians must work together as partners to address the
moral challenges of our era.
1.
The Shoah ended 70 years ago. It was the warped climax to
centuries of disrespect, oppression and rejection of Jews and the consequent
enmity that developed between Jews and Christians. In retrospect it is clear
that the failure to break through this contempt and engage in constructive
dialogue for the good of humankind weakened resistance to evil forces of
anti-Semitism that engulfed the world in murder and genocide.
2.
We recognize that since the Second Vatican Council the official
teachings of the Catholic Church about Judaism have changed fundamentally and
irrevocably. The promulgation of Nostra Aetate fifty years ago started the
process of reconciliation between our two communities. Nostra Aetate and the later
official Church documents it inspired unequivocally reject any form of
anti-Semitism, affirm the eternal Covenant between G-d and the Jewish people,
reject deicide and stress the unique relationship between Christians and Jews,
who were called “our elder brothers” by Pope John Paul II and “our fathers in
faith” by Pope Benedict XVI. On this basis, Catholics and other Christian
officials started an honest dialogue with Jews that has grown during the last
five decades. We appreciate the Church’s affirmation of Israel’s unique place
in sacred history and the ultimate world redemption. Today Jews have
experienced sincere love and respect from many Christians that have been
expressed in many dialogue initiatives, meetings and conferences around the
world.
3.
As did Maimonides and Yehudah Halevi,[1] we acknowledge that
Christianity is neither an accident nor an error, but the willed divine outcome
and gift to the nations. In separating Judaism and Christianity, G-d willed a
separation between partners with significant theological differences, not a
separation between enemies. Rabbi Jacob Emden wrote that “Jesus brought a
double goodness to the world. On the one hand he strengthened the Torah of
Moses majestically… and not one of our Sages spoke out more emphatically
concerning the immutability of the Torah. On the other hand he removed idols
from the nations and obligated them in the seven commandments of Noah so that
they would not behave like animals of the field, and instilled them firmly with
moral traits…..Christians are congregations that work for the sake of heaven
who are destined to endure, whose intent is for the sake of heaven and whose
reward will not denied.”[2] Rabbi Samson Raphael Hirsch taught us that
Christians “have accepted the Jewish Bible of the Old Testament as a book of
Divine revelation. They profess their belief in the G-d of Heaven and Earth as
proclaimed in the Bible and they acknowledge the sovereignty of Divine
Providence.”[3] Now that the Catholic Church has acknowledged the eternal Covenant
between G-d and Israel, we Jews can acknowledge the ongoing constructive
validity of Christianity as our partner in world redemption, without any fear
that this will be exploited for missionary purposes. As stated by the Chief
Rabbinate of Israel’s Bilateral Commission with the Holy See under the
leadership of Rabbi Shear Yashuv Cohen, “We are no longer enemies, but
unequivocal partners in articulating the essential moral values for the
survival and welfare of humanity”.[4] Neither of us can achieve G-d’s mission
in this world alone.
4.
Both Jews and Christians have a common covenantal mission to
perfect the world under the sovereignty of the Almighty, so that all humanity
will call on His name and abominations will be removed from the earth. We
understand the hesitation of both sides to affirm this truth and we call on our
communities to overcome these fears in order to establish a relationship of
trust and respect. Rabbi Hirsch also taught that the Talmud puts Christians
“with regard to the duties between man and man on exactly the same level as
Jews. They have a claim to the benefit of all the duties not only of justice
but also of active human brotherly love.” In the past relations between
Christians and Jews were often seen through the adversarial relationship of
Esau and Jacob, yet Rabbi Naftali Zvi Berliner (Netziv) already understood at
the end of the 19th century that Jews and Christians are destined by G-d to be
loving partners: “In the future when the children of Esau are moved by pure
spirit to recognize the people of Israel and their virtues, then we will also
be moved to recognize that Esau is our brother.”[5]
5.
We Jews and Christians have more in common than what divides us:
the ethical monotheism of Abraham; the relationship with the One Creator of
Heaven and Earth, Who loves and cares for all of us; Jewish Sacred Scriptures;
a belief in a binding tradition; and the values of life, family, compassionate
righteousness, justice, inalienable freedom, universal love and ultimate world
peace. Rabbi Moses Rivkis (Be’er Hagoleh) confirms this and wrote that “the
Sages made reference only to the idolator of their day who did not believe in
the creation of the world, the Exodus, G-d’s miraculous deeds and the divinely
given law. In contrast, the people among whom we are scattered believe in all
these essentials of religion.”[6]
6.
Our partnership in no way minimizes the ongoing differences
between the two communities and two religions. We believe that G-d employs many
messengers to reveal His truth, while we affirm the fundamental ethical
obligations that all people have before G-d that Judaism has always taught
through the universal Noahide covenant.
7.
In imitating G-d, Jews and Christians must offer models of
service, unconditional love and holiness. We are all created in G-d’s Holy
Image, and Jews and Christians will remain dedicated to the Covenant by playing
an active role together in redeeming the world.
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