By David Novak
Many reports written concerning the Jewish-Christian courting are essentially ancient overviews that concentrate on the Jewish heritage of Christianity, the separation of Christianity from Judaism, or the medieval disputations among the 2 faiths. This e-book is likely one of the first experiences to check the connection from a philosophical and theological perspective. conscientiously drawing on Jewish classical assets, Novak argues that there's genuine justification for the hot dating among Judaism and Christianity from inside Jewish spiritual culture. He demonstrates that this new courting is feasible among religiously dedicated Jews and Christians with no the 2 significant impediments to discussion: triumphalism and relativism. one of many only a few books in this subject written by way of a Jewish theologian who speaks particularly to fashionable Christian matters, it's going to give you the foundation for a extra severe improvement of Jewish-Christian discussion in our day.
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Extra resources for Jewish-Christian Dialogue: A Jewish Justification
Rabbi Yohanan said that a gentile who engaged in the study of the Torah is deserving of death as it is said in Scripture, "Moses commanded us Torah as an inheritance Imorashahl" (Deuteronomy 33:4)—an inheritance for us, not for them. "31 The contradiction is resolved, however, by qualifying the earlier ruling as referring only to gentile study of the seven Noahide laws. The rabbinic connection of the new doctrine of the Noahide The Doctrine of the Noahide Laws 33 laws with the antiquarian institution of the ger toshab enabled the rabbis to construct a model of normative co-Judaic and pre-Judaic life having connection with a scriptural institution.
64 In other words, the nations of the world are under indirect divine governance; they are under the rule of God's appointed messengers. Ben Sira reiterated this notion when he wrote, "To every nation he set up a governor [hegoumenon], but Israel is the portion of the Lord" (17:7). Somewhat earlier, Malachi, the last of the literary prophets, wrote, "From the rising of the sun to its setting, my name is great among the nations. And in every place offerings are presented unto my name" (1:11). 65 All this was perhaps best expressed by the tenthcentury poet-philosopher Rabbi Solomon ibn Gabirol (Avicebrol), whose work was heavily influenced by Neoplatonic metaphysics, with its emphasis on gradations in being, in his philosophical poem "The Royal Crown" (Keter Malkhut): Yet is not Thy glory diminished by reason of those that worship aught beside Thee, for the yearning of them is to draw nigh Thee.
26 Some scholars have noted that after the rise of Christianity, rabbinic references to the "fearers of the Lord" virtually disappear. It was from this group that Paul attracted many converts to the new religion. 27 As a result, the rabbis had to emphasize a strict demarcation between Jews and non-Jews. Quasi-Jews, more often than not, became Christians rather than full Jews. This demarcation could take one of two forms. There were some rabbis of this period who decided that all the gentiles were now cut off from God and the Torah, with salvation of any kind reserved for the Jews.