Relations Between Judaism And Christianity

The Judaism and Christianity are both Abrahamic religions whose common ground is the Old Testament. A separation process took place gradually between these two religions from the ^second century , "without any possibility of return or genuine dialogue until today ^{History of Jewish-Christian relations}

Antiquity

Christianity in Judaism

Judaism of the ^first century offers a wide range of currents within which the followers of Jesus of Nazareth , in a move that itself has a large disparity. Between 30 and 135 , Christianity is thus part of Judaism . Contrary to what has long been exposed , the fall of the Temple of Jerusalem in 70 has not created a deep split within Judaism. It is more appropriate to consider a mutation caused by the disappearance of the sacrificial central place in Judaism, which then adapts to this new reality by creating new forms of religiosity. They consist mainly of two parts: the Pharisaic and Christianity. Both will take some time to differentiate, to separate and to be differentiated. However, there are tensions between the Judeans Pharisees, not messianic Judeans and Christians, Messianic, whose martyrdom of Jacques le Mineur is an indication, like "Brother of the Lord" had been the symbol of discord between Christians and Greek Christians Judean .

Indeed, Jewish communities are also divided between Jews of Palestine and Judea and Jews in the Diaspora Hellenized Roman presents throughout the Empire. They may also object as reflected in the attitude of Paul of Tarsus , presenter of the message of Jesus of Nazareth according to the Roman standards, while retaining the exegetical rules of Palestinian Judaism, which remains in conflict "interjuden " .

Differences in the separation

Depending on whether one deals with a Christian perspective or point of view Pharisee, the phenomenon of differentiation started from the early 70 envisaged for first in terms of "separation" for the latter in terms of "rupture" . This differentiation extends to all other groups Judeans, in a process that seems consumed between 135 and 150 while until Christianity is inconceivable even as a religion independent of Judaism. The contrast between Pharisees and Christians crystallizes mainly in two areas: the observances (eg, circumcision or dietary requirements ) of the Torah - which is found on the side compiled Pharisee in the Midrash to the ^third century - and interpretations of the Torah. This second axis will be decisive in ^the second century in terms of differentiation depending on whether or not to accept the Messiahship of Jesus of Nazareth.

These differences appear independent of those between Christians Hellenistic Judean Christians also concerning the observances, not to be confused with the external current Christian polemics. These controversies "interjudennes" and "interchrtiennes" will gradually lead to a "controversy between the Judeans and Christians" . Thus, from the ^second century , the process of separation will be no return at the same time that will gradually turn off the dialogue that we will find more traces to real ^twentieth century .

Controversy

The mid ^second century, is emerging a Judaism Christian, mainly in Christian circles of Greek origin, who at that time no longer seem to take into account the Jewish heritage in terms of exegetical, institution or liturgy, and can not understand the denial of the Jewish Messiah Jesus of Nazareth. This Judaism probably owes its existence to causes internal to what would become Christianity as such: theologians are eager to define the positions to Judaism under the pressure of internal conflicts, especially with the emergence of radical trends as Marcionism or Valentinian , supporters of a radical break with Judaism and rejecting the Old Testament . After 150, apologists Christians deploy a certain energy to refute the positions of Pharisee Judaism in books that show the shift of dialogue or opposition to the polemical rhetoric. From the late ^second century , against the Jews Tertullian and Pseudo-Cyprian , or the Epistle to Diogenes of Melito of Sardis , are evidence of public controversy as evidenced also Origen .

The controversy concerns different aspects. Further pronouncements on observances and the Messiahship of Jesus of Nazareth, the conflict concerns the role of Israel . For Christian writers, Israel has lost the "legacy" promised by God to the descendants of Abraham as having failed to recognize the Messiah. This dispute over the inheritance will go to degenerate, as shown in the Dialogue with Trypho Justin Martyr , who was the first to say that the Verus Israel consists of those who follow the " New Covenant " . Justin, the salvation of Judah can only be achieved through conversion, while for Tertullian it only operates at the end of time. These two approaches will remain competitive throughout the subsequent history of Christianity . Patristic literature will further develop the themes of the new and true Israel, and the ritual observances of the Act will be repealed, now seen as a punishment. These discussions are based on Scripture by differentiating themselves from the Jewish interpretation. For its part, the latter is not unanswered, asserting in the texts of the Talmud eternity and the rule of law in its minutest observances recalling the love of YHWH for Israel and refusing to recognize Jesus as the Messiah .

The climate is so hostile to each other and some texts suggest the involvement of Jews in the persecutions of Christians. If the tone of Christian anti-Judaism is often polemic, aimed mainly rabbinic Judaism and its literal approach to Scripture, it is only when Christianity has obtained a legal status with the edict of toleration of Galerius in 311 that we will develop the themes of antisemitism theological order .

Indeed, some Fathers of the Church have appointed the Jews in their writings with phrases like "those who killed God" or similar expressions. On this point, the most reliable sources are fragmentary . Misinterpreted thereafter, these terms have gradually led Christians to believe that the Jewish people had a collective responsibility in the death of Christ. Christians have spoken of deicide people.

After Constantine

1. Jerome of Jerusalem

Middle Ages and Renaissance

The Catholic Church sat down slowly on its authority and imposed the Christian kingdoms gradually to civil authorities the banishment of Jews to the margins of society. Prohibited possession of the land, they were reduced to not perform certain occupations, notably trade money, and often secluded in ghettoes. While Christianity was prohibited in principle the practice of lending at interest to his followers, Jews were permitted to lend to non-Jews.

The practice of disputation established by the medieval church between Jewish and Christian clerics in a verbal sparring match where the opponents had to demonstrate the superiority of their own religion. The result was often forced conversions.

The outcome of this evolution was the massacres perpetrated by the Christian population throughout Europe, whatever the original motives ( crusades , plagues, rumors of ritual murder of Christian children ...). The Church was often overwhelmed by the consequences of his teaching and often tried to limit violence against Jews. In France, Jews were especially protected in the Venaissin County (papal territory).

The Jewish-Christian relations soured during the Renaissance. The Jews remained a marginalized population to thank you and the temporal power of popular indignation. The birth of Protestantism and the initial statements of Luther was a great hope for the Jewish populations in Europe. But when he realized he would not succeed in converting the Jews, Luther became their turn hostile.

Modern and contemporary

With modern times and the secularization of Western States, came the emancipation of the Jews. The Church and the Synagogue will gradually be placed on the same plane by the political authorities. This change allows the beginning of a genuine reconciliation Judeo-Christian could not exist under the previous conditions. In France, emancipation is the act of the Revolution.

The Catholic Church was considered the only verus Israel, by replacement theology , until Vatican II Ecumenical Council. In the Anglo-Saxon, we have seen the development of Christian doctrines in connection with Judaism, as dispensationalism , which is considered by some fundamentalist evangelical churches.

Since the Second World War , rapprochement between Judaism and the Catholic Church is effective. It was produced under the impulse of some outstanding personalities such as Jules Isaac , who inspired the Seelisberg Conference in 1947. It is, however, contemporary with the case Finlay.

Popes John XXIII and Paul VI gave a new framework for relations between Jews and Christians, through the Council Vatican II , including the declaration Nostra Aetate in 1965. The Friday prayer and catechism (1992) have been revised to delete any offensive vis--vis the Jews. The repentance of the years 1 995 - 2,000 have been intended to raise awareness of Christian responsibility in the Holocaust. The popes have made the first visits to synagogues: John Paul II in Rome in 1986, Benedict XVI in Cologne in 2005. After Paul VI's trip to Jerusalem in January 1964 . After making a visit to the synagogue in Rome in 1986, the first by a pope to a synagogue, John Paul II in 2000 made an official visit to Israel and pray at the Western Wall. In 2009, Benedict XVI, in turn, paid an official visit to Israel, where one of his first steps is the memorial Yad Vashem before traveling to 2010, turn to the synagogue in Rome.

The deepening of this relationship is symbolized by the invitation to the chief rabbi of Haifa Shear Yashuv Cohen to speak at the synod of bishops meeting in Rome on October 6, 2008. The rabbi, however, does not fail to recall a story of misunderstanding in conveying the concern of the Jewish community vis--vis the trial beatification of Pius XII : "We can not forget the sad fact that great leaders Religious do not be higher for saving our brothers and they chose to remain silent. We can not forgive and forget this and I hope you understand our pain " .

In 2010, Rabbi Masorti Ryvon Krygier is invited by the Archbishop of Paris, Cardinal Andre Vingt-Trois , to speak in conferences Lent at Notre-Dame de Paris. This conference is disturbed by some forty Lefebvrists , which do not prevent the rabbi to declare: "Our respective traditions share a fundamental belief: upstream, God made logos. Following which, for Christians, the Logos became flesh in Jesus, and Jews, living words of the Torah. We must recognize that religious traditions are so many variations of this logo, but its ultimate meaning is still downstream of all " .

Opinions reciprocal

Guest Christians about Judaism

Until the ^twentieth century , the position of the Church and most Protestant churches was that the Jews no longer played a role in God's plan ( replacement theology or supercessionism ), except to prepare pagans to the coming of the Messiah in bringing the message of the Torah (not agreeing Christ as Messiah in the Hebrew perspective - and see the rejection of the heresy of Marcion ).

The Church viewed however, as Augustine of Hippo , that the Jewish people as a whole was, by statute, evidence of his punishment for not recognizing the divinity of Jesus. This position derives a large number of discrimination.

The responsibility of the Jews in Christ's death has never been affirmed by church authority. On the contrary, in the words of the Council of Trent , that responsibility falls to the entire human race from original sin. Nevertheless, the Passion narrative has weighed heavily in a negative view of Jews, perceived as sacrilegious and blind, with the recurrent accusation of " deicide people " . Christian art bears the traces of this view, Judaism is traditionally represented by the "Synagogue," a blindfolded woman and scepter broken . The statue of the Synagogue is found among other fallen among the sculptures of the cathedrals of Strasbourg , of Bamberg , of Worms or Freiburg im Breisgau.

Since the Second Vatican Council , Declaration Nostra Aetate ( 1965 ) redefines the terms of the covenant theology. Accordingly, an interfaith dialogue has been possible, sometimes in favor of individual initiatives ^, .

Opinion of the Jews to Christianity

The anti-Jewish Christian who has spoken for several centuries in the form of censorship of Jewish texts, humiliation, physical violence and bloodshed has left a negative image of Christianity in Jewish collective consciousness.

The question of whether Christianity is a form of idolatry divides the rabbinical authorities. The answer to this question has a ritual significance and determines the relationship of religious Jews with Christians and their places of worship. In the Middle Ages, the majority of teachers who lived in Islamic countries said yes as opposed to those who live in Christian lands.

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