Quotes About Judaism

I think of the Jewish novelist Chaim Potok, whose artistic hero Asher Lev searches for imagery to express the pain of modern Judaism. The only thing he can find that will do—to the predictable horror of his community—is the crucifixion scene, which he paints in fresh and shocking ways. I think of the way in which the first Harry Potter novel ends with the disclosure that Harry had been rescued, as a young child, by the loving self-sacrifice of his mother. We could go on.

He was a Jew who believed in the goodness of the original creation and the intention of the Creator to renew his world. His gospel of "salvation" was about Israel's Messiah "inheriting the world," as had been promised in the Psalms. What God had done in and through Jesus was, from Paul's perspective, the launching of a heaven-and-earth movement, not the offer of a new "otherworldly" hope.

Judaism always assumed that the creator God wanted the world to be ordered and ruled by his image-bearing humans. The world, heaven and earth, was created as God's temple, and his image-bearers were the key elements in that temple.

pre-Christian Judaism, including the disciples during Jesus's lifetime, never envisaged the death of the Messiah. That is why they never thought of his resurrection, let alone an interim period between such events and the final consummation, during which he would be installed as the world's true Lord while still waiting for that sovereign rule to take full effect. What

The alternative teaching of the Gnostics had proposed that one should replace the very Jewish message of God's kingdom on earth as in heaven by a very non-Jewish message about a "kingdom" that turned out to be a new form of self-help spirituality. The

The great second-and third-century Christian teachers insisted, against such new teaching, that God's rescue of the created order itself, rather than the rescue of saved souls from the created order, was central. That was part of the essentially Jewish faith, rooted in the Jewish scriptures, that the early Christians firmly maintained.

Paul, like most Jews of his day and many subsequently, believed that in God's good purposes world history was divided into the "present age" (the time when the powers were still ruling) and the "age to come," when God would assume his rightful power at last. The dark powers invoked in paganism had held the world captive in the "present evil age," but now something new had happened:

Sanders argued, basically, that the normal Christian, and especially Protestant, readings of Paul were seriously flawed, because they attributed to first-century Judaism theological views which belonged rather to medieval Catholicism. Once we described Judaism accurately, Sanders argued, we were forced to rethink Paul's critique of it, and his whole positive theology in its turn.

But to call that statement 'dualistic' (or to regard a belief in the existence of hostile powers as 'dualistic') can mislead us into forgetting that most Jews, Paul included, regarded the present world as, none the less, the good creation of the good creator, and the present time as under the creator's sovereign providence. Part of the point of many actual apocalypses is to affirm this very point, in the teeth of apparently contradictory evidence.

In The Jew of New York, Ben Katchor draws on a historical event—the early-nineteenth-century plan to set up a Jewish homeland in upstate New York—to create a weirdly real world of make-believe. Or

When Jews abandon identity in the pursuit of universal freedom, they end up with neither.

What I'm trying to say, whether you want to take it seriously or not, is that you can't build Judaism only on the foundation of one terrible crime. It is about this obsession with the Holocaust as a necessary sign of identity. As your only educational tool. Because for the children, there is no connection otherwise. Nothing Jewish that binds.

The God of the Jews was to exist in the Word and through the Word, an unprecedented conception requiring the highest order of abstract thinking. Iconography thus became blasphemy so that a new kind of God could enter a culture.

Exactly." Rabbi Hillel, one of the early Jewish sages, had been challenged to state the essence of Judaism while standing on one foot. He had said, "Love thy neighbor as thyself.

The most important fact to know about the Christian Church in the two hundred years after Jesus' death is that only at the end of this period did the Church comprise as many people as the far-flung Jewish community numbered (five million) in the Roman Empire. Christianity developed an intense rivalry with Judaism, and for many decades was compared to the Jews as a minority. This accounts for the intense anti-Semitism that became enshrined in Christianity by 200 A.D.

Judaism was a legal religion in the Roman Empire; Christianity was not until the first Christian emperor ascended the throne in the fourth century A.D. There were periodic persecutions of the Christians by the imperial state and local officials. The resulting martyrs, often upper-class women of unusual devotion, only served to draw more attention and converts to the Church.

Folk wisdom has it that five Jews wrote the rules of society: Moses said, "The law is everything." Jesus said, "Love is everything." Marx said, "Money is everything." Freud said, "Sex is everything." Einstein said, "Everything is relative.

Traditional Jews trace history according to the Bible back to Adam and Eve. That gives a date of 3760 bce for the creation of Adam, which is why the 'Jewish year', still used for religious purposes, is that many years ahead of ce (=ad). For instance, 1998 is am 5758, and 2000 is 5760 (am stands for anno mundi, or years of the world since Creation).

For at this juncture, the West has cut itself off from its own Jewish and Christian roots—the faith, the ideas, the ethics and the way of life that made it the West. It now stands deeply divided, uncertain of its post-Christian identity, and with its dominance waning in the global era.

Zen Judaism: For You, a Little Enlightenment

Without Nebuchadnezzar's conquest and deportation, Judaism as we know it, and therefore Christianity and Islam in their turn, could never have come to be.

Strict legalism is a myth. Laws have a knack for ambiguity, and it only takes a moment of reflection to see that they have to be interpreted, which isn't exactly breaking news. The entire history of Judaism and Christianity bears witness to people of faith doing just that.

Jay Michaelson, Everything Is God: The Radical Path of Non-dual Judaism (Boston: Trumpeter, 2009).

Although some ancient Egyptian and Greek texts express animosity toward Jews, the rise of intense hostility to and fear of them largely coincides with the rise of Christianity. The relationship between adherents of the two religions always has reflected a paradox: The two faiths were both very similar and very different, which created intense competition.