Christianity has its roots in the Judaism of the Second Temple, but the two religions are distorted in the first century of the Christian Era. Christianity emphasizes true belief (or orthodoxy), focusing on the New Testament as mediated through Jesus Christ, as recorded in the New Testament. Judaism places an emphasis on right behavior (or orthopraxy), focusing on the Mosaic covenant, as recorded in the Torah and Talmud.
Christians believe in the individual salvation of sin through repentance and accept Jesus Christ as their God and savior through faith in Christianity. Jews believe in individual and collective participation in eternal dialogue with God through traditions, rituals, prayers and ethical actions. Christianity generally believes in the Trinity God, one of whom becomes human. Judaism emphasized the oneness of God and rejected the Christian concept of God in human form.
Video Christianity and Judaism
Jewish self-identification
The aim of Judaism is to carry out what it holds to be the only covenant between God and the Jews. Torah (lit. "teaching"), both written and oral, tells the story of this covenant, and gives the covenant terms to the Jews. The Oral Torah is the ultimate guide for the Jews to abide by these provisions, as stated in the Gittin 60b treaty, "The Holy, Blessed be He does not make His covenant with Israel except under Oral Law" to help them learn how to live a holy life, and to bring holiness, peace and love into the world and into every part of life, so that life can be elevated to a high level of dawn, initially through the study and practice of the Torah, and since the destruction of the Second Temple by prayer as stated in the Sotah 49a " Because of the destruction of the Temple, every day is more condemned than ever, and the existence of the world is guaranteed only by kedusha... and words are spoken after studying the Torah. "
Since the adoption of Amidah, God's acknowledgment through the declaration of Isaiah 6: 3 "Kadosh [holy], kadosh, kadosh, is HaShem, Lord Legion; the whole world is filled with His glory". as a substitute for studying the Torah, which is a daily duty for a Jew, and sanctifying God in himself. The continuous maintenance of this relationship between Jews and God through study, or repeated prayer three times a day, is an affirmation of the original covenant. This allows the Jews as a community to struggle and fulfill the prophecy "I, the Lord, have called you in righteousness, and will hold your hand and guard you, and I will make you a covenant of people, to light to the nations." (Isaiah 42: 6) (ie, role models) during the course of history, and part of the divine intention to manifest the age of peace and holiness in which ideals of faithful life and good deeds must end in themselves, not ways. See also the principles of the Jewish faith.
According to Christian theologian Alister McGrath, Jewish Christians affirm every aspect of Contemporary Second Judaism of Judaism in addition to the belief that Jesus is the Messiah, with Isaiah 49: 6, "explicit parallels to 42: 6" quoted by Paul the Apostle in Acts 13 : 47 and reinterpreted by Justin Martyr. According to Christian writers, especially Paul, the Bible teaches that people, in their present state, sin, and the New Testament reveal that Jesus is the Son of Man and the Son of God, united in the hypostatic union, God the Son, the Lord made the incarnation; that Jesus' death through the crucifixion was a sacrifice to atone for all the sins of mankind, and that the acceptance of Jesus as the Savior and God saved one from the Divine Judgment, giving Eternal life. Jesus is a mediator of the New Testament. His famous preaching on the Hill was considered by some Christian scholars to be a proclamation of New Testament etiquette, in contrast to the Mosaic Moses Covenant of Mount Sinai.
Maps Christianity and Judaism
National versus universal
The subject of the Tanakh, or the Hebrew Bible, is the history of the Children of Israel, especially in terms of their relationship with God. Thus, Judaism has also been characterized as a culture or as a civilization. In his work of Judaism as Civilization, the founder of Reconstruction Judaism, Mordecai Kaplan defines Judaism as an evolving religious civilization. One important sign of this is that one need not believe, or even do, anything to be Jewish; the historical definition of 'Jewishness' only requires that a person be born of a Jewish mother, or that a person who converts to Judaism is in accordance with Jewish law. (Today, Jews of Reform and Reconstruction also include those born from Jewish fathers and Gentile mothers if children are raised as Jews.)
For many religious Jews, Jewish ethnicity is closely related to their relationship with God, and therefore has a strong theological component. This relationship is packed in the sense that the Jews are the chosen ones. For a very devout Jew, the "chosen" fundamentally means that it is the will of God that a group of people will be in the covenant, and will be bound to obey a certain set of laws as their covenant duty, and that the Children of Israel < choose to enter into this covenant with God. They see their divine destiny ideally as "the light of the nations" and the "saints" (ie, those who live their lives fully in accordance with the divine will as an example to others), not "the only way to God". For the Jew, salvation comes from God, freely given, and obedience to the Law is one way of responding to the grace of God.
The Jews argue that other nations and peoples are not needed (or expected) to obey the Law of Moses. The only law which according to Judah automatically binds (to ensure a place in the world to come) to the Gentiles is the Seven Laws of Noah. Thus, as an ethnic religion, Judaism holds that others may have their own, different, paths to God (or holiness, or "salvation"), as long as they are consistent with the Seven Laws of Noah.
While ethnicity and culture play a large role in Jewish identity, they are not the only way the Jews define themselves as Jews. There are secular Jews, who use ethnicity and culture as a decisive criterion and there are religious Jews who are not. In contrast, religious Jews define their Jewishness in the context of their Judaism. In this context, a convert can "feel" more Jewish than a secular ethnic Jew. While Kaplan defines Judaism as a civilization, there are many who will not agree, citing thousands of years of religious tradition and obedience as more than simple civilizations. Most devout Jews would say that Judaism is a love story.
Judaism and Christianity share the belief that there is One, the True God, who is the only one worthy of worship. Judaism sees this One, the True God as a single, unspoken, unexplainable being. The phrases like "Ground of All Being", "Unfolding Reality" and "Creator and Sustainer of Life" capture only some of who God is for the Jews. While God does not change, our perception of God, and therefore, the Jews are open to a new experience of God's presence. Christianity, with a few exceptions, sees the One, the True God as the trie: God the Father, God the Son (Jesus) and God the Holy Spirit. God is the same yesterday, today and tomorrow, so Christians generally look to the Scriptures (both Hebrew and Christian) for an understanding of who God is.
Christianity is characterized by its claim to universality, which marks a significant pause of Jewish identity and thinking today, but is rooted in Hellenistic Judaism. Christians believe that Jesus represents the fulfillment of God's promise to Abraham and the people of Israel, that Israel will be a blessing to all nations. Most Christians believe that the Law is "fulfilled" by Jesus and does not need "life of faith". Although Christians generally believe that their religion is very inclusive (because not only Jews but all Gentiles can become Christians), Jews see Christianity as very exclusive, as some denominations perceive non-Christians (such as Jews and polytheists) to have imperfections or imperfections. relationship with God, and therefore excluded from grace, salvation, heaven, or eternal life. For some Christians, it is a declared or "recognized" belief in Jesus as the Savior that makes God's grace available to an individual, and salvation can not come in other ways (Solus Christus in Protestantism, Extra Ecclesiam nulla salus in Catholicism, see theology double agreement for the traditional view). In Catholicism, Orthodoxy, Anglicanism and 'mainline' Protestantism (Lutheran, Methodist, etc.), the grace of sanctification is usually received through the Sacrament. However, God can also work outside the Sacrament. Also see "Unconquerability" as understood in Catholic theology.
The crucial difference between these two religions has other implications. For example, while in a conversion to Judaism a convert must accept the basic principles of Jewish faith, and abandon all other religions, the process is more like a form of adoption, or changing national citizenship (ie, being a formal member of society, or tribe), with converted to "the children of Abraham and Sarah". For many reasons, some history and some religions, Judaism does not encourage its members to change others and in reality will require initiative from people who want to convert. In contrast, most Christian denominations actively seek converts, follow the Great Commission, and conversion to Christianity is generally a statement of faith (though some denominations see it specifically as adoption into the community of Christ, and orthodox Christian tradition views it as literally joining together members of the body of Christ ).
Both Christianity and Judaism have been influenced by the various cultures of their members. For example, what Jews from Eastern Europe and from North Africa consider "Jewish food" has more in common with non-Jewish cuisines Eastern Europe and North Africa than each other, although for religious Jews all food preparations must conform to the law same from Kashrut. According to non-Orthodox Jews and critical historians, Jewish law has also been influenced by the surrounding culture (eg, some scholars argue that the formation of absolute monotheism within Judaism is a reaction to the Zoroastrian dualism facing Jews while living under Persian rule The Jews rejected polygamy during Medieval, influenced by their Christian neighbors.According to Orthodox Jews there is also a variation in Jewish custom from one part of the world to another.For this reason, Joseph Karo Shulchan Aruch did not become established as an authoritative code of Jewish law until after Moshe Isserlis added his comment, which documenting local custom variations.
Sacred Text
The Hebrew Bible consists of three parts; Torah (Instruction, Septuagint translates Hebrew into nomos or Legal ), Nevi'im (Prophet) and Ketuvim (Writing). Collectively, this is known as Tanakh. According to Rabbinic Judaism, the Torah was revealed by God to Moses; in it, the Jews found 613 Mitzvot (command).
The rabbinic tradition asserts that God revealed the two Torah to Moses, which has been written, and which is orally spoken. Whereas the written Torah has a fixed form, the Oral Torah is a living tradition that includes not only a special supplement to the written Torah (eg, what is the exact way of shechita and what is meant by "Frontlet "in the Shema", but also the procedure for understanding and speaking of the written Torah (thus, the Oral Torah revealed in Sinai includes debates among rabbis who lived long after Moses.) The Explanation of the Oral Law of the Bible narrative and the story of the the rabbis are referred to as aggadah .It also includes the elaboration of the 613 commandments in the form of law referred to as
Because of the Talmudic transcripts, the famous rabbi had compiled generally highly regarded codes of law: Mishneh Torah, Tour, and Shulchan Aruch. The latter, based on earlier codes and supplemented by comments by Moshe Isserles who record other practices and practices practiced by Jews in different communities, especially among Ashkenazim, is generally considered authoritative by Orthodox Jews. The Zohar, written in the 13th century, is generally regarded as the most important esoteric treatise of the Jews.
All contemporary Jewish movements regard the Tanakh, and the Oral Torah in the form of Mishnah and Talmud as sacred, although movements are divided as claims about their divine revelation, as well as their authority. For the Jews, the Torah - written and spoken - is the ultimate guide to the relationship between God and man, a multiplicity of life documents and will continue to open new insights across generations and millennia. A catching saying goes, "Turn the words of the Law over and over again, for they are in it."
Christians receive the Written Torah and other books of the Hebrew Bible (or the Old Testament) as Scripture, although they generally give readings from the Greek Septuagint Koine translation, not the Hebrew/Bible Biblical Masoretic text. Two important examples are:
- Isaiah 7:14 - "virgin" instead of "young woman"
- Psalm 22:16 - "they have poked my hands and feet" instead of "like lions, (they are in) my hands and feet"
Instead of traditional Jewish orders and names for the books, Christians organized and mentioned books closer to those found in the Septuagint. Some Christian denominations (such as Anglicans, Roman Catholics, and Eastern Orthodox), include a number of books not present in the Hebrew Scriptures (apocryphal books or deuterocanonical Bible or Anagignoskomena, see Old Testament canon progression) in their biblical canons. which are not present in the Jewish canon today, even though they belong to the Septuagint. Christians reject the oral Torah of Jews, who are still in verbal form, and therefore unwritten, formed in the time of Jesus.
The covenant theology
Christians believe that God has established the New Testament with people through Jesus, as recorded in the Gospels, Acts, Letters, and other books collectively called the New Testament (word agreement which is associated with Tertullian is commonly exchanged with the word agreement ). For some Christians, such as Roman Catholic and Orthodox Christians, the New Testament includes an authoritative sacred tradition and canon law. Others, especially Protestants, reject the authority of such traditions and instead adhere to the principles of sola scriptura, which accept only the Bible itself as the final rule of faith and practice. Anglicans do not believe in sola scriptura . For them, the scriptures are the longest legs of the 3-legged faeces: scripture, tradition and reason. The Bible can not stand on it because it must be interpreted in the light of the Church's patristic teachings and ecumenical creeds. In addition, some denominations include "the oral teachings of Jesus to the Apostles", which they believe have been handed down to this day by apostolic succession.
Christians refer to the biblical books about Jesus as the New Testament, and to the canon of the Hebrew books as the Old Testament. Judaism does not accept the re-labeling of its sacred texts as "the Old Testament," and some Jews call the New Testament a Christian Covenant or Christian Bible. Judaism rejects all claims that the Christian New Testament supersedes, annuls, fulfills, or constitutes the revelation or perfection of the covenants expressed in the Written and Oral Torah. Therefore, just as Christianity does not accept that the law of Moses has authority over Christians, Judaism does not accept that the New Testament has a religious authority over the Jews.
Legal
Many Jews consider Christians to have ambivalent views of the Torah, or the law of Moses: on the one hand Christians speak of it as the absolute word of God, but on the other hand, they apply their commandments with selectivity. Some Jews argue that Christians quote the Old Testament commandments to support one point of view but then ignore the other commands of the same class and with equal weight. An example of this is certain commandments which God explicitly states as "a lasting covenant" (NIV Exod. 31: 16-17). Some translate Hebrews as "eternal covenants" (Ex 31: 16-17). Likewise, some Christians argue that the Jews quoted several commandments from the Torah to support a view, but then ignored the other commandments of the same class and with equal weight.
Christians explain that such selectivity is based on decisions made by early Jewish Christians in the Book of Acts, in the Jerusalem Council, that, while unbelievers believe there is no need to fully convert to Judaism, they must follow some aspects of the Torah such as avoiding idolatry and fornication and blood, including, according to some interpretations, homosexuality. This view is also reflected by modern Judaism, that godly pagans need not convert to Judaism and only need to obey the Law of Noahide, which also contains a ban on idolatry and fornication and blood.
Some Christians agree that the Jews who accept Jesus should keep an eye on all the Torahs, see for example the theology of the double covenant, based on Jesus' warning to the Jews not to use him as an excuse to ignore him, and they support their efforts such as the Jewish Messiah Judaism was considered by most Christians and Jews to be a form of Christianity) to do so, but some Protestant forms of Christianity opposed all obedience to the law of Moses, even by Jews, whom Luther criticized as Antinomianism.
The minority view in Christianity, known as the surrender of the Christian Torah, states that the law of Moses as it is written is binding on all followers of God under the New Testament, even to Gentiles, because of his view of God's command as "eternal" (Ps 119). : 152, 119: 160; Ex 12:24, 29: 9; Lev 16:29) and "good" (Neh 9:13, Ps. 119: 39, Rom. 7: 7-12).
The concept of God
Traditionally, both Judaism and Christianity believe in the God of Abraham, Isaac and Jacob, for the Jews, the Tanakh God, for Christians, the Old Testament god, the creator of the universe. Judaism and the major sects of Christianity reject the view that God is fully immanent (though some see this as the concept of the Holy Spirit) and in the world as a physical presence, (though trinitarian Christians believe in God's incarnation). Both religions reject the view that God is fully transcendent, and thus separated from the world, as the unknown Greek God of Christ. Both religions reject atheism on the one hand and polytheism on the other.
Both religions agree that God has transcendent and immanent qualities. How these religions solve this problem is where the religions are different. Christianity presupposes that God exists as a Trinity; in this view God exists as three distinct people who share one divine essence, or substance. In the third there is one, and the other three; one God can not be separated, while three are different and not confused, God the Father, God the Son, and God the Holy Spirit. It teaches that God became immensely immature in the physical form through the Incarnation of God the Son who was born as Jesus of Nazareth, fully believed to be fully God and fully human. There are denominations that describe themselves as Christians who question one or more of these doctrines, however, see Nontrinitarianism. On the contrary, Judaism sees God as a single entity, and views trinitarianism as incomprehensible and a violation of the Bible's teaching that God is one. It rejects the idea that Jesus or any other object or living being could be 'God', that God can have a literal 'child' in physical form or be divided in any way, or that God can be made to join the material of the world in such a way. Although Judaism gave the Jews a word to label God's transcendence ( Ein Sof , endless) and immanence ( Shekhinah , stay within), these are just human words to describe two ways to experience God; God is one and inseparable.
Shituf
The minority Jewish view, which appears in some Jewish legal codes, is that while Christian worship is polytheistic (because of the multitude of Trinitys) it is permissible for them to swear in the name of God, since they refer to one God. This theology is referred to in Hebrew as Shituf (literally "partnership" or "association"). Although the worship of the trinity is considered to be no different from other forms of idolatry for the Jews, it may be an acceptable belief for non-Jews (according to the verdict of some Rabbinic rulers).
Actions are correct
Faith versus good deed
Judaism teaches that the purpose of the Torah is to teach us how to act properly. The existence of God is given in Judaism, and not something that most authorities consider as a matter of belief required. Although some authorities see the Torah as commanding the Jews to believe in God, the Jews saw belief in God as a necessary, but not enough, condition for Jewish life. The classic verbal expression of Judaism is Shema Yisrael, the claim that God in the Bible is their God, and that God is unique and one. The physical expression of classical Judaism is behaving in accordance with 613 Mitzvot (the commandments prescribed in the Torah), and thus living one's life in the ways of God.
Thus basically in Judaism, one is commanded to bring holiness into life (with the guidance of God's laws), rather than escape from life to be holy.
Many Christian religions also teach that God wants people to do good deeds, but all branches argue that good works alone will not lead to salvation, called Legalism, the exception is a double covenant theology. Some Christian denominations argue that salvation depends on the transformational faith in Jesus, who expresses himself in good works as a witness (or witness) for the faith that others see (especially Eastern Orthodox Christians and Roman Catholics), while others (including most Protestants) believe that faith itself is necessary for salvation. Some argue that the difference is not as great as it seems, because it really depends on the definition of "faith" used. The first group generally uses the term "faith" to mean "intellectual and sincere consent and submission". Such beliefs will not save until someone allows them to change the life that turns (turning toward God) in its existence (see Ontotheology). Christians who hold "salvation only by faith" (also called by its Latin name "sola fide") define faith as implicit ontologically - only the intellectual consent is not called "faith" by these groups. So, Faith is a change of life by definition.
Sin
In both religions, a violation of the will of God is called sin. These sins can be thoughts, words, or deeds.
Catholicism categorizes sin into various groups. Injuring relations with God is often called a sin; the total division of the relationship with God is often called mortal sin. Without salvation from sin (see below), the separation of a person from God is permanent, causing such a person to go to hell in the afterlife. Both the Catholic Church and the Orthodox Church define sin more or less as "makula", a spiritual stain or impurity that is a detriment to the human image and likeness of God.
Hebrew has several words for sin, each with its own specific meaning. The word pesha , or "transgression", means sin committed by rebellion. The word aveira means "violation". And the word avone , or "iniquity", means sin committed by moral failure. The word most often translated simply as "sin", het , literally means "lost". Just like Jewish law, halakha provides the right "way" (or way) to live, sin involves deviating from that path. Judaism teaches that human beings are born with free will, and are morally neutral, with both yetzer hatov (literally "good tendencies", in some views, tendencies toward goodness, on the other hand, have a productive life and a tendency to care about others) and nutrient literacy (literally "evil tendencies", in some views, trends toward evil, and, on the other hand, tendencies toward basic behavior or animals and tendency to be selfish). In Judaism all humans are believed to have free will and can choose the way of life they will take. It does not teach that choosing good is impossible - only at a more difficult time. There is almost always a "way back" if someone wants it. (Although the text specifies certain categories for who the way back will be very difficult, such as slanderers, gossip habits, and bad guys)
The rabbis acknowledge the positive value of nutritious yetzer: one tradition identifies it with observation on the last day of creation that the attainment of God is "excellent" (God's work in the preceding days is simply described as "Good") and explains that without yetzer ha'ra there would be no marriage, children, commerce or any other human work; the implication is that yetzer ha'tov and yetzer ha'ra are best understood not as good and evil moral categories but selfless versus selfish orientation, one of which is used properly to serve God's will.
Unlike the Jewish view of moral balance, Original Sin refers to the idea that Adam's sin and Eve's disobedience (the "original sin") had inherited a spiritual inheritance, so to speak. Christians teach that humans inherit a corrupt or defective human nature in which the tendency to do evil is greater than otherwise, so much so that human nature will not be able to now participate in the hereafter with God. This is not a matter of "guilty" to anything; everyone is only personally guilty of their true sins. However, this understanding of original sin is what lies behind the Christian emphasis on the need for the spiritual salvation of a spiritual Savior, who can forgive and put aside sin even though man is basically impure and worthy for such salvation. The Apostle Paul in Romans and 1 Corinthians places a special emphasis on this doctrine, and emphasizes that belief in Jesus will enable Christians to overcome death and achieve salvation in the afterlife.
Roman Catholicism, Eastern Orthodox Christianity, and some Protestants teach the Sacrament of Baptism is the way in which every defective human trait has been healed and Sanctify Grace (the ability to enjoy and participate in the spiritual life of God) restored. It is referred to as being "born of water and the Spirit", following the terminology in John's Gospel. Most Protestants believe that this salvific endowment occurs at a personal decision to follow Jesus, and that baptism is a symbol of the grace that has been received.
Love
As in English, the Hebrew word for "love", ahavah ????, is used to describe a feeling or intimate or romantic relationship, such as the love between a parent and a child in Genesis 22: 2; 25: 28; 37: 3; love between close friends in I Samuel 18: 2, 20:17; or love between a young man and a young woman in the Song of Solomon. Christians often use the Septuagint to make the distinction between the types of love: philia for fraternity, eros for romance and for self-sacrificing love..
Like many Jewish scholars and theologians, literary critic Harold Bloom understands Judaism as a fundamental religion of love. But he argues that one can understand the Hebrew concept of love simply by looking at one of the core commands of Judaism, Leviticus 19:18, "Love thy neighbor as thyself", also called the Second Great Commandment. The sages of Talmud Hillel and Rabbi Akiva commented that this was a major element of Judaism. Also, this commandment is practically at the center of the Jewish faith. As the third book of the Torah, Leviticus is literally the central book. Historically, the Jews consider it very important: traditionally, children begin to learn about the Torah with the Priesthood, and the midrashic literature on Leviticus is one of the longest and detailed midrashic literature (see Bamberger 1981: 737). Bernard Bamberger considers Leviticus 19, beginning with the commandment of God in verse 3 - "You will be holy, for I, the Lord your God, are holy" - becomes "the chimax chapter of this book, most often read and quoted" (1981: 889 ). Leviticus 19:18 itself is the culmination of this chapter.
Abortion
The only statement in Tanakh about the status of the fetus that kills the unborn baby does not have the same status as killing the born human, and mandates a much lower penalty (Exodus 21: 22-25) (though this interpretation is disputed, refers to injuries to women that cause premature births).
The Talmud states that the fetus is not fully human until birth (either head or body mostly outside of woman), so killing the fetus is not murder, and abortion - in limited circumstances - is always valid according to Jewish law. Rashi, the great 12th century commentator on Scripture and the Talmud, makes a clear statement about the fetus lav nefesh hu : "it is not human." Talmud contains expression of yerech imo - the fetus is like her mother's thigh, 'that is, the fetus is considered to be an inseparable part of the body of a pregnant woman. The Babylonian Talmud Yevamot 69b states that: "the embryo is considered only water until the fortieth day." Afterwards, it is considered inhumane until birth. Christians who agree with this view can refer to this idea as abortion before accelerating the fetus.
Judaism unilaterally supports, even mandates, abortions if doctors believe that it is necessary to save a woman's life. Many rabbinical authorities allow abortion on the basis of fetal genetic faulty imperfections. They also allow abortion if the woman wants to commit suicide because of such disability. However, Judaism states that abortion is not allowed for family planning reasons or comfort reasons. Each case should be decided individually, however, and the decision should rest with the pregnant woman, the man who impregnated her and their Rabbi.
War, violence, and pacifism
Jews and Christians accept as legitimate and bind many of the moral principles taught in the Torah. There is a lot of overlap between the ethical systems of these two religions. Nevertheless, there are some very significant doctrinal differences.
Judaism has many teachings about peace and compromise, and its teachings make physical violence the last possible option. Nevertheless, the Talmud teaches that "If a person comes with the intention to kill you, then one is obliged to kill in self-defense [rather than be killed]". The obvious implication is that to lay down a person's throat would be the same as suicide (which is forbidden by Jewish law) and it would also be considered helping a killer kill someone and thus would "place an obstacle in front of a blind" (ie, make it easier for people others to falter in their way). The tension between the law relating to peace, and the duty to defend itself, has led to a set of Jewish teachings that have been described as tactical-pacifism. This is the avoidance of force and violence whenever possible, but the use of force when needed to save one's life and one's self.
Although killing oneself is prohibited under normal Jewish law as a denial of God's goodness in the world, under extreme circumstances when there seems to be no choice but to be killed or forced to betray their religion, the Jews have committed suicide or mass suicide (see Masada, the first Jewish Persecution of the Jews, and the York Palace as an example). As a grim reminder of those days, there is even a prayer in the Jewish liturgy for "when a knife is in the throat", for those who die "to sanctify the Name of God". (See: Martyrdom ). These acts have received mixed responses by the Jewish authorities. Where some Jews consider them to be examples of heroic martyrdom, but others say that while Jews must always be willing to face martyrdom if necessary, it is wrong for them to take their own lives.
Because Judaism focuses on this life, many questions pertaining to survival and conflict (such as the classic moral dilemmas of two people in the desert with just enough water for one to survive) are thoroughly analyzed by the rabbis within the Talmud, in an attempt to understand the principles that godly people should use in such circumstances.
The Sermon on the Mount records that Jesus taught that if someone came to hurt you, then one must turn his other cheek. This has led to four Protestant Christian denominations to develop pacifist theology, the avoidance of violence and violence at all times. They are known historically as churches of peace, and have incorporated Christ's teachings about nonviolence into their theology so as to apply it to participation in the use of force of violence; the denominations are Quakers, Mennonites, Amish, and Church of the Brethren. Many other churches have people who hold doctrine without making it part of their doctrine, or who apply it to individuals but not to the government, see also evangelical counsel. Most Christian nations and groups have not yet adopted this theology, nor followed it in practice. See also But to bring the sword.
Death penalty
Although the Hebrew Bible has many references to the death penalty, the Jewish sages used their authority to make it almost impossible for the Jewish court to impose the death penalty. Even when such phrases may be forced, Refuge Cities and other shelters, are in the hands of those who are inadvertently guilty of capital offenses. It is said in the Talmud about the death penalty in Judaism, that if the court killed more than one person in seventy years, it was a barbaric (or "bloody") court and should be punished as such.
Christianity usually holds the death penalty for heresy, rejection of the orthodox view of God, and such witchcraft or non-Christian practice. For example, in Spain, unrepentant Jews were exiled, and only crypto-Jews who had received baptism under pressure but retained personal Jewish custom, were punished in this way. It is now recognized by most Christian religions that the use of the death penalty is extremely immoral.
Taboo food and drink
Orthodox Jews, unlike most Christians, still practice strict diet that has many rules. Most Christians believe that halal food laws have been replaced, such as quoting what Jesus taught in Mark 7: what you eat does not make you unclean, but what comes out of a man's heart makes him unclean - even though Roman Catholics and Eastern Orthodoxy have dietary obedience themselves. Eastern Orthodoxy, in particular has a very complicated and rigorous rule of fasting, and continues to observe the apostolic decree of Council 15 of the Jerusalem Tribunal.
Some Christian denominations observe some biblical food laws, such as Ital practice in Rastifarianism. Jehovah's Witnesses do not consume blood products and are known for their refusal to receive a blood transfusion based on not "eating blood".
Safety
Judaism does not see man as an inherent or sinful defect and needs to be saved from it, but more able with free will to be righteous, and unlike Christianity does not closely associate the ideas of "salvation" with the New Testament conveyed by a Messiah Jew, Jewish Judaism will have a renewed national commitment to keep the commandments of God under the New Testament, and the Jewish Messiah will also reign at a time of global peace and the acceptance of God by all.
Judaism even considers that a worthy life is achieved through good works and sincere prayer, and strong faith in God. Judaism also teaches that unbelievers can receive part in the "world to come". It is codified in Mishna Avot 4:29, the Babylonian Talmud in the Avodah Treaty of Zarah 10b, and Ketubot 111b, and in the code of 12th-century law Maimonides, Mishneh Torah , in Hilkhot Melachim > (Laws of Kings) 8.11.
The Protestant view is that every human being is a sinner, and is saved by the grace of God, not only by his own deeds, forgiving the punishment of looting into hell.
Forgiveness
In Judaism, one must go to those who have been harmed in order to be entitled to forgiveness. This means that in Judaism one can not obtain forgiveness from God because of the wrong that the person does to others. This also means that, unless the victim forgives the offender before he dies, the killing is unforgivable in Judaism, and they will answer to God for it, even though the families of the victims and friends can forgive the murderers for the sadness they cause.
So the "gift" to forgive others is not God's forgiveness for the mistakes committed to others, but rather helps in getting forgiveness from others.
Sir Jonathan Sacks, the Chief Rabbi of the Commonwealth Commonwealth Hebrew Congregation, sums up: "It is not a God who forgives, while humans do not, instead we believe that only God can forgive sins against God, so only human beings can forgive sins against humans."
In Christianity, God's forgiveness is promised to those who repent when the guilty person does not forgive the perpetrator: "If we confess our sins, he is faithful and just and will forgive our sins and purify us from all evil." (1 John 1: 9) However, Jesus asks his disciples to forgive others if they want to forgive themselves. Matthew 6: 14,15, who follows Our Father's Prayer, says, "Because if you forgive men when they sin against you, your Father in heaven will forgive you. But if you do not forgive their sins, your Father will not forgive you for sin. "Forgiveness is not an option for Christians, but one must forgive to become a Christian.
Judgment
Both Christianity and Judaism believe in some form of assessment. Most Christians (exceptions are Preterism Full) believe in the coming of Jesus' coming, which includes the Resurrection of the Last and Last Judgment. Those who have accepted Jesus as their personal savior will be saved and lived in the presence of God in the Kingdom of Heaven, those who have not accepted Jesus as their savior, will be thrown into the Fire Seas (eternal torment, limited torture, or simply annihilated), see eg The Sheep and the Goats.
In the Jewish liturgy there are significant prayers and talks about the "book of life" written by someone, showing that God judges everyone every year even after death. This annual appraisal process begins in Rosh Hashanah and ends with Yom Kippur. In addition, God sits daily in the judgment of one's daily activities. After the anticipated arrival of the Messiah, God will judge the nations for their persecution of Israel during exile. Then, God will also judge the Jews for their obedience to the Torah.
Heaven and Hell
There is little Jewish literature on heaven or hell as the real place, and there are some references to the afterlife in the Hebrew Bible. One of them is the apparition of the ghost of Samuel, summoned by the Witch Endor on the orders of King Saul. Another is mentioned by the prophet Daniel of those who sleep on earth ascend to eternal life or eternal hatred.
The early Hebrew view was more concerned with the fate of the nation of Israel as a whole, not with individual immortality. Stronger beliefs in the afterlife for each person were developed during the period of the Second Temple but contested by various Jewish sects. The Pharisees believed that in death, people rested in their graves until they were physically raised with the coming of the Messiah, and in the resurrected body the soul would exist eternally. Maimonides also incorporated the concept of awakening in his Thirteen Faiths.
The view of Judaism is summed up by biblical observations of the Torah: in the beginning God wore naked clothing (Adam), and ultimately God buried the dead (Moses). The children of Israel mourn for 40 days, then continue their lives.
In Judaism, Heaven is sometimes described as a place where God debates the Talmudic law with the angels, and where the Jews spend eternity studying the Written and Oral Torah. The Jews did not believe in "Hell" as a place of eternal torment. Gehenna is the place or condition of purgatory where the Jews spend up to twelve months purifying to go to heaven depending on how sinful they are, although some say that certain types of sinners will never be sufficiently purified to enter heaven rather than facing torture immortal, nothing else. Therefore, some violations such as suicide will be punished by separating from the community, such as not being buried in the Jewish cemetery (in practice, rabbis often decide suicide to be mentally incompetent and thus not responsible for their actions). Judaism also has no idea of ​​hell as a place ruled by Satan because the power of God is total and Satan is only one of God's angels.
Catholics also believe in purgatory for those who will go to heaven, but Christians generally believe that Hell is a fiery place of endless torment, called the Lake of Fire. A small minority believe this is not permanent, and that those who go there will eventually be rescued or no longer exists. Heaven for Christians is depicted in various ways. As the Kingdom of God described in the New Testament and especially the Book of Revelation, Heaven is a new or restored earth, the Future World, free from sin and death, with the New Jerusalem led by God, Jesus, and the most pious believers beginning with 144,000 Israelites from every tribe, and all others who receive salvation live peacefully and make a pilgrimage to give glory to the city.
In Christianity, the promises of Heaven and Hell as rewards and punishments are often used to motivate good and bad behavior, because the threat of disaster is used by prophets like Jeremiah to motivate the Israelites. Modern Judaism generally rejects this form of motivation, instead teaching to do the right thing because it is the right thing to do. As Maimonides writes:
"A man should not say: I will carry out the teachings of the Torah and study its wisdom to receive all the blessings written in them or to gain the life of the World to Come and I will abstain from the forbidden sins by the Law to avoid the curse that mentioned in the Torah or uninterrupted from the life of the Future World It is inappropriate to serve the Lord in this way For those who serve thus serve from fear Such a way is not from the prophets and the wise.Only who does not know, and women and children serve God in this way.They are trained to serve from fear until they gain sufficient knowledge to serve from love, serve the Lord for love to study the Torah and practice the precepts and walk the path of wisdom with no ulterior motives at all , not afraid of evil or to get good, but meng follow the truth because it is true and good will follow the goodness to achieve it, it is the stage of our father's braham, the Holy One, blessed by God, called "My friend" (Isaiah 41: 8 -
= person who loves me ) because he serves only out of love. Regarding this stage that the Holy One, Blessed be God, commands us through Moses, as it says: "Love the Lord your God" (Deuteronomy 6: 5). When man loves God with the right love he automatically does all the teachings of love. (Maimonides Yad Chapter 10, quoted in Jacobs 1973: 159)
Messiah
The Jews believe that the descendants of King David someday seem to be restoring the Kingdom of Israel and ushering in an era of peace, prosperity, and spiritual understanding for Israel and all the nations of the world. The Jews call this person Moshiach or "anointed one," translated as messiah in English. The traditional Jewish understanding of the messiah is that he is fully human and born of human parents without supernatural elements. The Messiah is expected to have a relationship with God that is similar to the Tanakh prophets. In his commentary on the Talmud, Maimonides (Rabbi Moshe ben Maimon) writes:
- All Israelites will return to the Torah; The Israelites will be gathered back to the land of Israel; The temple in Jerusalem will be rebuilt; Israel will live among the nations as equal, and will be strong enough to defend itself; Finally, war, hatred, and hunger will end, and the era of peace and prosperity will come to Earth.
He added: "And if a king shall stand from the House of David, study the law and obey the commandment as his father David, according to the written and oral Torah, and he will force all the Israelites to follow him and to strengthen the weak spots, and will fight the war of God, this one should be treated as if he were anointed, if he succeeded [and won all the nations around him, old molds and mss.] and built a temple in the right place and gathered the people of Israel who have strayed together are certainly anointed, and he will fix the whole world to worship the Lord together... But if he does not succeed until now, or if he is killed, it becomes known that he is not the one promised by the Torah , and he is like all the other good and healthy kings of the dead Family of David. "
He also clarified the Messiah's character:
- "Do not imagine that the Anointed King should perform miracles and signs and create new things in the world or raise the dead and so forth.The problem is not so: For Rabbi Akiba was a great scholar of the rishis of Misnah, and he is the assistant-soldier of King Ben Coziba Simon bar Kokhba... He and all the Wise Men of his generation consider him an anointed king, until he is killed by sin, just because he is killed, they know that he is not a saint, the holy man did not ask for a miracle or a sign... "
The Christian view of Jesus as the Messiah surpassed such claims and was the fulfillment and unity of the three anointing offices; a prophet like Moses who gave the commandment and covenant of God and liberated the people from the shackles, the High Priest in the order of Melchizedek who covered the Levitical priesthood and a king like King David who reigned over the Jews, and as God reigning over the world and coming from David's line.
For Christians, Jesus is also fully human and fully divine as the Word of God who sacrifices himself so that man can receive salvation. Jesus sits in Heaven in the Right Hand of God and will judge mankind in the end times when he returns to earth.
The Christian reading of the Hebrew Bible finds many references to Jesus. It can take the form of special prophecies, and in other cases of shadows by type or pioneer. Traditionally, most Christian readings from the Bible state that almost every prophecy is actually about the coming of Jesus, and that the entire Old Testament of the Bible is a prophecy of the coming of Jesus.
Catholic view
The Catholic religion teaches Extra Ecclesiam Nulla Salus ("Outside the Church there is no salvation"), which some people, like the Pastor. Leonard Feeney, defined as limiting salvation only to Catholics. At the same time, it does not deny the possibility that those who do not appear to be members of the Church can obtain salvation as well. Recently, his teachings have been revealed in the documents of the Vatican II Council of Redintegratio (1964), Lumen gentium (1964), Nostra aetate i> (1965), an encyclical issued by Pope John Paul II: Ut unum liquely (1995), and in a document issued by the Congregation for the Doctrine of the Faith, Dominus Iesus in the year 2000. The latter document has been criticized for claiming that non-Christians are in a "serious deficiency" situation compared to Catholics, but also adds that "to those who are not formally and visibly members of the Church, salvation in Christ is accessible on the basis of grace , when having a mysterious relationship with the Church, does not make them formally part of the Church, but enlightens them in a way that is accommodated in their spiritual and material circumstances. "
Pope John Paul II on October 2, 2000 emphasized that this document does not say that non-Christians are actively denied salvation: "... this confession does not deny salvation to non-Christians, but points to its final source in Christ, in whom God is united ". On December 6, the Pope issued a statement to emphasize that the Church continues to support its traditional stance that salvation is available to believers from other religions: "The Gospel teaches us that those who live according to the Beatitudes - the poor in spirit, pure heart, who endures the suffering of life - will enter the kingdom of God. "He further added," All who seek God with a sincere heart, including those who do not know Christ and his church, contribute under the influence of Grace to build this Kingdom. On August 13, 2002, the American Catholic bishops issued a joint statement with the leaders of the Reform and Conservative Judaism, called "Reflections on the Covenant and Mission," which affirmed that Christians should not target the Jews for repentance. The document states: "The Jews have lived in a saving covenant with God" and "the Jews are also called by God to prepare the world for the Kingdom of God." However, many Christian denominations still believe it is their duty to reach out to "unbelieving" Jews.
In December 2015, the Vatican released a 10,000 word document that, among other things, stated that Jews need not be changed to seek salvation, and that Catholics should work with Jews to fight antisemitism.
Eastern Orthodox Views
Eastern Orthodox Christianity emphasizes a continuous life of repentance or metanoia, which includes an increase in thought, belief, and action. Regarding the safety of Jews, Muslims and other non-Christians, Orthodox traditionally teaches that there is no salvation outside the church. Orthodoxy recognizes that other religions may contain the truth, insofar as they agree with Christianity.
Many Orthodox theologians believe that everyone will have the opportunity to embrace union with God, including Jesus, after their death, and become part of the Church at that time. God is considered good, just and merciful; apparently not only cursing someone for not having heard the gospel message, or being taught a distorted version of the gospel by heresy. Therefore, the reason, they must at some point have the opportunity to make decisions based on the correct information. In the end, those who insist on refusing God to curse themselves, by cutting themselves off from the main source of all Life, and from God who is the embodied Love. Jews, Muslims, and other religious members, then, are expected to convert to Christianity in the afterlife.
The Church of Jesus Christ of Latter-day Saints also holds this belief, and performs baptism for the dead, where people are baptized for the sake of their ancestors who, it is believed, are given the opportunity to receive ordinances.
Proselytizing
Judaism is not a religion of da'wah. Orthodox Judaism deliberately makes it very difficult to change and become a Jew, and requires significant and full-time effort in life, learning, virtue, and behavior for several years. The final decision does not imply a foregone conclusion. One can not become a Jew by marrying a Jew, or by joining a synagogue, or with a degree of involvement in community or religion, but only by explicitly performing intense, formal, and supervised work over the years devoted to it. Some of the less strict versions of Judaism have made this process somewhat easier but still far from common.
In the past, Judaism was more evangelical, but it was often more like "greater openness to converts" than actively seeking repentance. Because the Jews believe that one need not be a Jew to approach God, there is no religious pressure to turn non-Jews into their religion.
The Chabad-Lubavitch Branch of Hasidic Judaism has been the exception to this non-proselytizing standard, since in recent decades it has been actively promoting Noahide Laws to kafirs as an alternative to Christianity.
Conversely, Christianity is an explicit evangelical religion. Christians are commanded by Jesus to "Go therefore and make disciples of all nations". Historically, evangelism has on rare occasions led to forced conversion under threat of death or mass expulsion.
View each
A common Christian Jewish view
Many Jews regard Jesus as one of the long list of Jewish propagators who failed to become Messiahs, none of which fulfill the test of a prophet mentioned in the Mosaic Law. Others see Jesus as a teacher working with the Gentiles and regarding the messianic claims that the Jews consider inappropriate for his followers in the future. Due to the many physical and spiritual violence committed against the Jews in the name of Jesus and his followers, and since evangelism remains an active aspect of many church activities, many Jews feel uncomfortable with discussing Jesus and treating him as non-human. In answering the question "What the Jews think about Jesus", the philosopher Milton Steinberg claims, for the Jews, Jesus can not be accepted as anything more than a teacher. "Only in some ways did Jesus deviate from Tradition," Steinberg concluded, "and in all that, the Jews believe he made a mistake."
Judaism does not believe that God demands human sacrifice. This is emphasized in the Jewish tradition of the story of Akedah, Isaac's binding. In Jewish explanations, this is a story in the Torah where God wants to test Abraham's faith and willingness, and Isaac will never really be sacrificed. Thus, Judaism rejects the idea that anyone can or should die for the sins of others. Judaism is more focused on the practicality of understanding how one can live a sacred life in the world according to God's will, rather than hope for the future. Judaism does not believe in the Christian concept of hell but has a punishment stage in the afterlife (ie Gehenna, the New Testament is translated as hell) and Heaven (Gan Eden), but religion does not intend to focus.
Judaism views Jesus' worship inherently polytheistic, and rejects Christian efforts to explain the Trinity as a complex monotheism. Christian festivals have no religious significance in Judaism and are not celebrated, but some secular Jews in the West treat Christmas as a secular holiday.
The common Christian view of Judaism
Christians believe that Christianity is the fulfillment and successor of Judaism, retaining much of its doctrine and many of its practices including monotheism, belief in the Messiah, and certain forms of worship such as prayer and reading from religious texts. Christians believe that Judaism requires blood sacrifice to atone for sin, and believes that Judaism has forsaken this since the destruction of the Second Temple. Most Christians regard the Mosaic Law as an important transitional stage, but that once the crucifixion of Jesus took place, obedience to civil and ceremonial law was replaced by the New Testament.
Some Christians follow New Testament theology, which states that with the coming of the New Testament, the Jews have ceased to be blessed under his Mosaic covenant. This position has been softened or debated by other Christians, where Jews are recognized to have special status under Abraham's covenant. Thus, New Testament theology contradicts the dual-promise theology.
Some Christians who saw the Jews as close to God sought to understand and incorporate elements of Jewish understanding or perspective into their beliefs as a means of honoring their "parent" religion from Judaism, or to more fully seek and return to their Christian roots.. Christians who embrace aspects of Judaism are sometimes criticized as Biblical Jews by Christians when they suppress non-Jewish Christians to observe the teachings of Moses rejected by most modern Christians.
Messianic Judaism
Jewish Christians
Some experts have found evidence of interaction b
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