Food for thought from First Things, the religious journal edited by the late conservative Catholic priest Father Richard John Neuhaus who was quite good friends with Rabbi David Novak of U of T, who was also on First Things editorial board. This I quote from David Novak’s article to simply illustrate how Novak and Neuhaus attempted Jewish/Catholic dialogue. Rabbi Novak writes:
"No one, save a prophet, could have predicted the radical change in the relationship
between Jews and Christians since Western civilization narrowly escaped physical
and moral annihilation in the Second World War. Having narrowly escaped physical
annihilation, Jews have had to look at the world surrounding us anew. There
some of us have discovered Christians facing us on the immediate horizon in
a new and favorable way. Having narrowly escaped moral annihilation, Christians
have also had to look at the surrounding world anew. There some Christians have
discovered Jews on the immediate horizon in a new and favorable way. This mutual
discovery of each other in new ways can be located on three levels.
First, mutual discovery has occurred on the theological level. Through sound
historical scholarship, more Christians than ever before have learned how close
Christianity has always been to its Judaic roots. The current Christian retrieval
of Christianity’s true origins has looked not only to the Hebrew Bible but also
to the Second Temple Judaism out of which Judaism until this very day has been
emerging. That is why Judaism can no longer be dismissed as an historical relic,
as mere proto-Christianity. Through the very same type of scholarship, Jews
have discovered that Christianity is not a one-time deviation from Judaism.
Rather, Christianity has been developing in a trajectory continually parallel
to that of Judaism. Jews need to see how much Christianity has had to be similar
to Judaism in order to continually differ from it. From this some Jews have
learned that we can discuss the Torah with Christians in a way we cannot discuss
it with any other gentile people. Thus Jews and Christians today have found
a way to talk to and with each other that is mutually affirming and that need
no longer be either offensive or defensive, as interaction so often was in the
theological disputations of the Middle Ages and the ideological polemics of
earlier modernity.
For most Jews, election begins at birth; it thus precedes any choice on the
part of the Jew. As for those who convert to Judaism, their decision must be
conceived as a compulsion that originally comes from God alone. Their free consent
is a necessary but not sufficient condition of their being accepted as Jews.
The same is true for Christians. If baptism is indelible, and if most Christians
are baptized as infants, then most Christians become Christians like most Jews
become Jews. This is so even in the cases of Christians who are “born again”
and who are baptized as adults. Birth is, after all, the most involuntary event
possible. (Incidentally, the term “born again” appears in Greek in the New Testament
and in Hebrew in the Talmud.) It is only a modern, voluntaristic view of the
covenant as a social contract that supposes that being a Jew or being a Christian
is an individual option that is initiated or terminated by human will."
I cannot decide things for other people and can’t claim exactly where I stand on the article but opening one’s eyes and learning is always beneficial. Here is the link to the full article:
firstthings.com/article/2007/06/002-jews-christians-and-civil-society-35
May God Bless us All!
