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Winter Books:
Jewish
writers view Christianity
CHRISTIANITY IN
JEWISH TIMES Edited by Tikva Frymer-Kensky, David Novak, Peter Ochs,
David Sandmel and Michael Signer Westview Press, 419 pages,
$30 |
By A. JAMES RUDIN
For nearly 2,000 years Christians and Jews have frequently lived
beside one another in a state of suspicious tension or, at best, uneasy
co-existence. Happily, the 35 years since the conclusion of the Second Vatican
Council in 1965 have seen the beginning of an authentic revolution that seeks
to overcome the destructive past with a constructive interreligious future
built upon mutual respect and understanding.
One result of the revolution in Christian-Jewish relations
occurred in September when over 170 Jewish scholars, including many prominent
rabbis, signed a public declaration titled Dabru Emet, A Jewish
Statement on Christians and Christianity. The Hebrew words mean, speak
the truth and are found in the writings of the prophet Zechariah, 8:16. The
Baltimore-based Institute for Christian and Jewish Studies provided the impetus
for the statement that was three years in the making.
Dabru Emet is wide-ranging in scope and addresses the
extraordinarily complex issues of scripture, theology, prayer, conversion,
history and eschatology that both separate and unite Jews and Christians. Like
many other religious declarations, Dabru Emet had many critics,
including this reviewer, who were unable to sign the document for a myriad of
reasons.
In an unfortunate and unplanned bit of bad timing, Dabru
Emets release occurred the same week that Cardinal Joseph
Ratzingers statement, Dominus Iesus, was published. To many
observers, the two statements appeared to be moving in opposite directions:
Dabru Emets authors sought an irenic thoughtful
response to the efforts of Christians to honor Judaism, while
the Vatican document, in its reaffirmation of basic Catholic beliefs and its
call for spiritual obedience, employed such harsh terms as gravely
deficient to describe non-Catholic religions.
Although I find Dabru Emet to be flawed, especially in its
treatment of the Holocaust, the eight-paragraph statement is not the final word
from its five Jewish authors. Happily, they have compiled Christianity in
Jewish Terms, a lengthy collection of over 40 carefully written articles
that focus on such critical themes as the Shoah and the legacy of
anti-Semitism, God, scripture, worship, suffering, embodiment and incarnation,
sin and repentance, redemption and other theological issues.
Christianity in Jewish Terms is an ambitious attempt to
provide intellectual heft and gravitas to buttress the terse Dabru Emet,
which introduces the volume. Indeed, Christianity in Jewish Terms marks
one of the first serious and systematic attempts by Jewish scholars to grapple
with the theological mystery that is Christianity.
Two Jewish authors tackle each of the main topics, and their
articles are followed by responses from either a Roman Catholic or Protestant
scholar. With more than 30 contributors, it is no surprise that the writing is
sometimes uneven, but the book succeeds in providing the reader with carefully
measured and nuanced essays. Ample footnotes, a helpful glossary of terms and a
valuable bibliography enhance the books usefulness.
John Cavadini of the University of Notre Dame, Susan Ross of
Loyola of Chicago, David Tracy of the University of Chicago, and Robert Louis
Wilken of the University of Virginia are among the Catholic contributors to the
volume. The Jewish writers, including the five editors, are uniformly courteous
and knowledgeable about Christianity, and the same is true of the Christian
respondents vis-à-vis Jews and Judaism. No minds are changed, but new
avenues of exploration are opened for both faith communities.
Christianity in Jewish Terms is often a bit too polite in
tone for my taste. Having been in the interreligious trenches for over 32
years, I can attest that committed Jews and Christians are passionate about
their faith and beliefs, and the sometimes-abrasive exchanges I have
experienced usually achieved true growth and understanding.
There are, of course, flashes of this passion throughout the book.
One example is the concluding paragraph of R. Kendell Soulens essay on
Israel and the Church. In a response to Irving Greenberg of the
Jewish Life Network and David Sandmel of the Institute for Christian and Jewish
Studies, Soulen of Wesley Theological Seminary writes:
The relation between Jews and Christians includes an
irreducible element of dispute and even rivalry. Above all, Christians and Jews
will continue to disagree about whether Gods promises have been
filled up in Jesus. ... But, from the Christian point of view, at
least, the dispute will no longer be about whether the other community (Jews)
enjoys a rightful and indispensable place in Gods economy, but how this
is so.
Even the remaining element of rivalry between Jews and Christians
can serve the faithfulness of both communities and the glory of
God.
Christianity in Jewish Terms will be used in many colleges,
universities and seminaries. While not primarily aimed at the proverbial
layperson in the church or synagogue pew, the book can serve as a resource
volume in adult education classes and other settings.
Rabbi A. James Rudin is the American Jewish Committees
senior interreligious adviser. His e-mail address is
rudinj@ajc.org
National Catholic Reporter, November 3,
2000
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