03 dezembro de 2015
Para fazer a vontade de nosso Pai Celestial:
Rumo a uma parceria entre judeus e cristãos
Depois de quase dois milênios de hostilidade mútua e alienação, nós, rabinos ortodoxos que lideram comunidades, instituições e seminários em Israel, Estados Unidos e Europa reconhecem a oportunidade histórica agora diante de nós. Procuramos fazer a vontade de nosso Pai Celestial, aceitando a mão oferecida a nós por nossos irmãos e irmãs cristãos. Judeus e cristãos devem trabalhar juntos como parceiros para enfrentar os desafios morais de nossa era.
A Shoah terminou há 70 anos. Foi o clímax entortada de séculos de desrespeito, a opressão ea rejeição dos judeus ea conseqüente inimizade que se desenvolveram entre judeus e cristãos. Em retrospecto, é claro que o fracasso em romper esse desprezo e se engajar em um diálogo construtivo para o bem da humanidade enfraquecido a resistência a forças do mal de anti-semitismo que engoliram o mundo em assassinato e genocídio.
Reconhecemos que, desde o Concílio Vaticano II, os ensinamentos oficiais da Igreja Católica sobre o Judaísmo mudaram fundamentalmente e de forma irrevogável. A promulgação da Nostra Aetate cinqüenta anos atrás iniciou o processo de reconciliação entre as duas comunidades. Nostra Aetate e os posteriores documentos oficiais da Igreja que inspiraram inequivocamente rejeitar qualquer forma de anti-semitismo, afirmar a eterna aliança entre Deus eo povo judeu, rejeitar deicídio e sublinham a relação única entre cristãos e judeus, que eram chamados de "nossos irmãos mais velhos" pelo Papa João Paulo II e "os nossos pais na fé" pelo Papa Bento XVI. Nesta base, os católicos e outros funcionários cristãos começaram um diálogo honesto com os judeus que cresceu durante os últimos cinco décadas. Agradecemos a afirmação do lugar único de Israel na história sagrada ea redenção final mundial da Igreja. Hoje, os judeus sofreram sincero amor e respeito de muitos cristãos que foram expressas em muitas iniciativas de diálogo, reuniões e conferências ao redor do mundo.
Como fez Maimonides e Yehudah Halevi, [1] reconhecemos que o cristianismo não é nem um acidente nem um erro, mas o resultado divina vontade e dom para as nações. Ao separar o judaísmo eo cristianismo, D'us quis uma separação entre parceiros com diferenças teológicas significativas, e não uma separação entre inimigos. Rabbi Jacob Emden escreveu que "Jesus trouxe uma dupla bondade para o mundo. Por um lado, ele fortaleceu a Torá de Moisés majestosamente ... e não um de nossos sábios falou mais enfaticamente sobre a imutabilidade da Torá. Por outro lado, ele removeu os ídolos das nações e obrigado-os nos sete mandamentos de Noah para que eles não se comportam como animais do campo, e incutiu-los firmemente com traços morais ... ..Christians são congregações que trabalham em prol da céus que estão destinados a suportar, cuja intenção é para o bem do céu e cuja recompensa não será negado. "[2] Rabino Samson Raphael Hirsch nos ensinou que os cristãos" aceitaram a Bíblia judaica do Antigo Testamento como um livro de revelação divina . Eles professam sua crença no Deus do Céu e da Terra, como proclamado na Bíblia e eles reconhecem a soberania da Divina Providência. "[3] Agora que a Igreja Católica reconheceu a Aliança eterna entre D'us e Israel, nós, judeus, pode reconhecer o curso validade construtiva do cristianismo como nosso parceiro na redenção do mundo, sem qualquer medo de que isso vai ser explorado para fins missionários. Como afirma o Rabinato Chefe de Comissão Bilateral de Israel com a Santa Sé, sob a liderança de Rabi cisalhamento Yashuv Cohen, "Nós não somos inimigos mais tempo, mas parceiros inequívocos em articular os valores morais essenciais para a sobrevivência eo bem-estar da humanidade". [4 ] Nenhum de nós pode alcançar a missão do G-d sozinho no mundo.
Ambos os judeus e os cristãos têm uma missão comum de aliança para aperfeiçoar o mundo sob a soberania do Todo-Poderoso, para que toda a humanidade irá invocar o Seu nome e abominações será removida da terra. Entendemos a hesitação de ambos os lados para afirmar esta verdade e pedimos a nossas comunidades para superar esses medos, a fim de estabelecer uma relação de confiança e respeito. Rabino Hirsch também ensinou que o Talmud coloca os cristãos "no que diz respeito aos direitos entre homem e homem exatamente no mesmo nível como judeus. Eles têm uma reivindicação para o benefício de todos os deveres não só de justiça, mas também de amor fraterno humano ativo. "No passado, as relações entre cristãos e judeus eram frequentemente visto através da relação conflituosa de Esaú e Jacó, ainda Rabbi Naftali Zvi Berliner ( Netziv) já havia entendido, no final do século 19 que judeus e cristãos são destinados por Deus para ser parceiros amorosos: "No futuro, quando os filhos de Esaú são movidos por puro espírito de reconhecer o povo de Israel e suas virtudes, então nós também será movido para reconhecer que Esaú é nosso irmão. "[5]
Nós, judeus e cristãos têm mais em comum do que aquilo que nos divide: o monoteísmo ético de Abraão; a relação com Aquele Criador do Céu e da Terra, que ama e cuida de todos nós; Sagradas Escrituras judaicas; uma crença em uma tradição de ligação; e os valores da vida, da família, justiça compassiva, justiça, liberdade inalienável, amor universal e da paz mundial final. Rabino Moisés Rivkis (Be'er Hagoleh) confirma isso e escreveu que "os Sábios se faça referência apenas ao idólatra do seu dia que não acreditava na criação do mundo, o Exodus, de D'us ações milagrosas ea lei dada por Deus . Em contraste, as pessoas com quem estamos espalhados acreditar em todos esses fundamentos da religião ". [6]
A nossa parceria em nada minimiza as diferenças em curso entre as duas comunidades e duas religiões. Nós acreditamos que Deus emprega muitos mensageiros para revelar a Sua verdade, enquanto nós afirmamos as obrigações éticas fundamentais que todas as pessoas têm antes de Gd que o Judaísmo sempre ensinou através da aliança de Noé universal.
Ao imitar D'us, judeus e cristãos devem oferecer modelos de serviço, amor incondicional e santidade. Todos somos criados do G-d Santa Imagem, e judeus e cristãos permanecerá dedicada ao Pacto por desempenhar um papel activo em conjunto na redenção do mundo.
Signatários iniciais (em ordem alfabética):
Rabbi Jehoshua Ahrens (Germany)
Rabbi Marc Angel (United States)Rabbi Isak Asiel (Chief Rabbi of Serbia)Rabbi David Bigman (Israel)Rabbi David Bollag (Switzerland)Rabbi David Brodman (Israel)Rabbi Natan Lopez Cardozo (Israel)Rav Yehudah Gilad (Israel)Rabbi Alon Goshen-Gottstein (Israel)Rabbi Irving Greenberg (United States)Rabbi Marc Raphael Guedj (Switzerland)Rabbi Eugene Korn (Israel)Rabbi Daniel Landes (Israel)Rabbi Steven Langnas (Germany)Rabbi Benjamin Lau (Israel)Rabbi Simon Livson (Chief Rabbi of Finland)Rabbi Asher Lopatin (United States)Rabbi Shlomo Riskin (Israel)Rabbi David Rosen (Israel)Rabbi Naftali Rothenberg (Israel)Rabbi Hanan Schlesinger (Israel)Rabbi Shmuel Sirat (France)Rabbi Daniel Sperber (Israel)Rabbi Jeremiah Wohlberg (United States)Rabbi Alan Yuter (Israel)
Original :
Orthodox Rabbinic Statement on Christianity
December 3, 2015
To Do the Will of Our Father in Heaven:
Toward a Partnership between Jews and Christians
After nearly two millennia of mutual hostility and alienation, we Orthodox Rabbis who lead communities, institutions and seminaries in Israel, the United States and Europe recognize the historic opportunity now before us. We seek to do the will of our Father in Heaven by accepting the hand offered to us by our Christian brothers and sisters. Jews and Christians must work together as partners to address the moral challenges of our era.
Toward a Partnership between Jews and Christians
After nearly two millennia of mutual hostility and alienation, we Orthodox Rabbis who lead communities, institutions and seminaries in Israel, the United States and Europe recognize the historic opportunity now before us. We seek to do the will of our Father in Heaven by accepting the hand offered to us by our Christian brothers and sisters. Jews and Christians must work together as partners to address the moral challenges of our era.
The Shoah ended 70 years ago. It was the warped climax to centuries of disrespect, oppression and rejection of Jews and the consequent enmity that developed between Jews and Christians. In retrospect it is clear that the failure to break through this contempt and engage in constructive dialogue for the good of humankind weakened resistance to evil forces of anti-Semitism that engulfed the world in murder and genocide.
We recognize that since the Second Vatican Council the official teachings of the Catholic Church about Judaism have changed fundamentally and irrevocably. The promulgation of Nostra Aetate fifty years ago started the process of reconciliation between our two communities. Nostra Aetate and the later official Church documents it inspired unequivocally reject any form of anti-Semitism, affirm the eternal Covenant between G-d and the Jewish people, reject deicide and stress the unique relationship between Christians and Jews, who were called “our elder brothers” by Pope John Paul II and “our fathers in faith” by Pope Benedict XVI. On this basis, Catholics and other Christian officials started an honest dialogue with Jews that has grown during the last five decades. We appreciate the Church’s affirmation of Israel’s unique place in sacred history and the ultimate world redemption. Today Jews have experienced sincere love and respect from many Christians that have been expressed in many dialogue initiatives, meetings and conferences around the world.
As did Maimonides and Yehudah Halevi,[1] we acknowledge that Christianity is neither an accident nor an error, but the willed divine outcome and gift to the nations. In separating Judaism and Christianity, G-d willed a separation between partners with significant theological differences, not a separation between enemies. Rabbi Jacob Emden wrote that “Jesus brought a double goodness to the world. On the one hand he strengthened the Torah of Moses majestically… and not one of our Sages spoke out more emphatically concerning the immutability of the Torah. On the other hand he removed idols from the nations and obligated them in the seven commandments of Noah so that they would not behave like animals of the field, and instilled them firmly with moral traits…..Christians are congregations that work for the sake of heaven who are destined to endure, whose intent is for the sake of heaven and whose reward will not denied.”[2] Rabbi Samson Raphael Hirsch taught us that Christians “have accepted the Jewish Bible of the Old Testament as a book of Divine revelation. They profess their belief in the G-d of Heaven and Earth as proclaimed in the Bible and they acknowledge the sovereignty of Divine Providence.”[3] Now that the Catholic Church has acknowledged the eternal Covenant between G-d and Israel, we Jews can acknowledge the ongoing constructive validity of Christianity as our partner in world redemption, without any fear that this will be exploited for missionary purposes. As stated by the Chief Rabbinate of Israel’s Bilateral Commission with the Holy See under the leadership of Rabbi Shear Yashuv Cohen, “We are no longer enemies, but unequivocal partners in articulating the essential moral values for the survival and welfare of humanity”.[4] Neither of us can achieve G-d’s mission in this world alone.
Both Jews and Christians have a common covenantal mission to perfect the world under the sovereignty of the Almighty, so that all humanity will call on His name and abominations will be removed from the earth. We understand the hesitation of both sides to affirm this truth and we call on our communities to overcome these fears in order to establish a relationship of trust and respect. Rabbi Hirsch also taught that the Talmud puts Christians “with regard to the duties between man and man on exactly the same level as Jews. They have a claim to the benefit of all the duties not only of justice but also of active human brotherly love.” In the past relations between Christians and Jews were often seen through the adversarial relationship of Esau and Jacob, yet Rabbi Naftali Zvi Berliner (Netziv) already understood at the end of the 19th century that Jews and Christians are destined by G-d to be loving partners: “In the future when the children of Esau are moved by pure spirit to recognize the people of Israel and their virtues, then we will also be moved to recognize that Esau is our brother.”[5]
We Jews and Christians have more in common than what divides us: the ethical monotheism of Abraham; the relationship with the One Creator of Heaven and Earth, Who loves and cares for all of us; Jewish Sacred Scriptures; a belief in a binding tradition; and the values of life, family, compassionate righteousness, justice, inalienable freedom, universal love and ultimate world peace. Rabbi Moses Rivkis (Be’er Hagoleh) confirms this and wrote that “the Sages made reference only to the idolator of their day who did not believe in the creation of the world, the Exodus, G-d’s miraculous deeds and the divinely given law. In contrast, the people among whom we are scattered believe in all these essentials of religion.”[6]
Our partnership in no way minimizes the ongoing differences between the two communities and two religions. We believe that G-d employs many messengers to reveal His truth, while we affirm the fundamental ethical obligations that all people have before G-d that Judaism has always taught through the universal Noahide covenant.
In imitating G-d, Jews and Christians must offer models of service, unconditional love and holiness. We are all created in G-d’s Holy Image, and Jews and Christians will remain dedicated to the Covenant by playing an active role together in redeeming the world.
Initial signatories (in alphabetical order):
We recognize that since the Second Vatican Council the official teachings of the Catholic Church about Judaism have changed fundamentally and irrevocably. The promulgation of Nostra Aetate fifty years ago started the process of reconciliation between our two communities. Nostra Aetate and the later official Church documents it inspired unequivocally reject any form of anti-Semitism, affirm the eternal Covenant between G-d and the Jewish people, reject deicide and stress the unique relationship between Christians and Jews, who were called “our elder brothers” by Pope John Paul II and “our fathers in faith” by Pope Benedict XVI. On this basis, Catholics and other Christian officials started an honest dialogue with Jews that has grown during the last five decades. We appreciate the Church’s affirmation of Israel’s unique place in sacred history and the ultimate world redemption. Today Jews have experienced sincere love and respect from many Christians that have been expressed in many dialogue initiatives, meetings and conferences around the world.
As did Maimonides and Yehudah Halevi,[1] we acknowledge that Christianity is neither an accident nor an error, but the willed divine outcome and gift to the nations. In separating Judaism and Christianity, G-d willed a separation between partners with significant theological differences, not a separation between enemies. Rabbi Jacob Emden wrote that “Jesus brought a double goodness to the world. On the one hand he strengthened the Torah of Moses majestically… and not one of our Sages spoke out more emphatically concerning the immutability of the Torah. On the other hand he removed idols from the nations and obligated them in the seven commandments of Noah so that they would not behave like animals of the field, and instilled them firmly with moral traits…..Christians are congregations that work for the sake of heaven who are destined to endure, whose intent is for the sake of heaven and whose reward will not denied.”[2] Rabbi Samson Raphael Hirsch taught us that Christians “have accepted the Jewish Bible of the Old Testament as a book of Divine revelation. They profess their belief in the G-d of Heaven and Earth as proclaimed in the Bible and they acknowledge the sovereignty of Divine Providence.”[3] Now that the Catholic Church has acknowledged the eternal Covenant between G-d and Israel, we Jews can acknowledge the ongoing constructive validity of Christianity as our partner in world redemption, without any fear that this will be exploited for missionary purposes. As stated by the Chief Rabbinate of Israel’s Bilateral Commission with the Holy See under the leadership of Rabbi Shear Yashuv Cohen, “We are no longer enemies, but unequivocal partners in articulating the essential moral values for the survival and welfare of humanity”.[4] Neither of us can achieve G-d’s mission in this world alone.
Both Jews and Christians have a common covenantal mission to perfect the world under the sovereignty of the Almighty, so that all humanity will call on His name and abominations will be removed from the earth. We understand the hesitation of both sides to affirm this truth and we call on our communities to overcome these fears in order to establish a relationship of trust and respect. Rabbi Hirsch also taught that the Talmud puts Christians “with regard to the duties between man and man on exactly the same level as Jews. They have a claim to the benefit of all the duties not only of justice but also of active human brotherly love.” In the past relations between Christians and Jews were often seen through the adversarial relationship of Esau and Jacob, yet Rabbi Naftali Zvi Berliner (Netziv) already understood at the end of the 19th century that Jews and Christians are destined by G-d to be loving partners: “In the future when the children of Esau are moved by pure spirit to recognize the people of Israel and their virtues, then we will also be moved to recognize that Esau is our brother.”[5]
We Jews and Christians have more in common than what divides us: the ethical monotheism of Abraham; the relationship with the One Creator of Heaven and Earth, Who loves and cares for all of us; Jewish Sacred Scriptures; a belief in a binding tradition; and the values of life, family, compassionate righteousness, justice, inalienable freedom, universal love and ultimate world peace. Rabbi Moses Rivkis (Be’er Hagoleh) confirms this and wrote that “the Sages made reference only to the idolator of their day who did not believe in the creation of the world, the Exodus, G-d’s miraculous deeds and the divinely given law. In contrast, the people among whom we are scattered believe in all these essentials of religion.”[6]
Our partnership in no way minimizes the ongoing differences between the two communities and two religions. We believe that G-d employs many messengers to reveal His truth, while we affirm the fundamental ethical obligations that all people have before G-d that Judaism has always taught through the universal Noahide covenant.
In imitating G-d, Jews and Christians must offer models of service, unconditional love and holiness. We are all created in G-d’s Holy Image, and Jews and Christians will remain dedicated to the Covenant by playing an active role together in redeeming the world.
Initial signatories (in alphabetical order):
Rabbi Jehoshua Ahrens (Germany)
Rabbi Marc Angel (United States)
Rabbi Isak Asiel (Chief Rabbi of Serbia)
Rabbi David Bigman (Israel)
Rabbi David Bollag (Switzerland)
Rabbi David Brodman (Israel)
Rabbi Natan Lopez Cardozo (Israel)
Rav Yehudah Gilad (Israel)
Rabbi Alon Goshen-Gottstein (Israel)
Rabbi Irving Greenberg (United States)
Rabbi Marc Raphael Guedj (Switzerland)
Rabbi Eugene Korn (Israel)
Rabbi Daniel Landes (Israel)
Rabbi Steven Langnas (Germany)
Rabbi Benjamin Lau (Israel)
Rabbi Simon Livson (Chief Rabbi of Finland)
Rabbi Asher Lopatin (United States)
Rabbi Shlomo Riskin (Israel)
Rabbi David Rosen (Israel)
Rabbi Naftali Rothenberg (Israel)
Rabbi Hanan Schlesinger (Israel)
Rabbi Shmuel Sirat (France)
Rabbi Daniel Sperber (Israel)
Rabbi Jeremiah Wohlberg (United States)
Rabbi Alan Yuter (Israel)
Rabbi Marc Angel (United States)
Rabbi Isak Asiel (Chief Rabbi of Serbia)
Rabbi David Bigman (Israel)
Rabbi David Bollag (Switzerland)
Rabbi David Brodman (Israel)
Rabbi Natan Lopez Cardozo (Israel)
Rav Yehudah Gilad (Israel)
Rabbi Alon Goshen-Gottstein (Israel)
Rabbi Irving Greenberg (United States)
Rabbi Marc Raphael Guedj (Switzerland)
Rabbi Eugene Korn (Israel)
Rabbi Daniel Landes (Israel)
Rabbi Steven Langnas (Germany)
Rabbi Benjamin Lau (Israel)
Rabbi Simon Livson (Chief Rabbi of Finland)
Rabbi Asher Lopatin (United States)
Rabbi Shlomo Riskin (Israel)
Rabbi David Rosen (Israel)
Rabbi Naftali Rothenberg (Israel)
Rabbi Hanan Schlesinger (Israel)
Rabbi Shmuel Sirat (France)
Rabbi Daniel Sperber (Israel)
Rabbi Jeremiah Wohlberg (United States)
Rabbi Alan Yuter (Israel)
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