Although Christianity and Judaism share historical roots, these two religions diverge in fundamental ways. Judaism places emphasis on actions, focusing primary questions on how to respond to the eternal covenants the Israelites made with God, as recorded in the Torah. Christianity places emphasis on belief and practice focusing questions on how each person receives the New Covenant offered by Jesus.
The article on Judeo-Christian tradition emphasizes continuities and convergences between the two religions, this article emphasizes the widely diverging views held by Christianity and Judaism. This article only considers the mainstream Jewish views, in contrast to Karaite Judaism.
Judaism's "purpose" is to carry out what it holds to be the only Covenant between God and the Jewish people. The Torah (lit. "teaching"), both written and oral, both tells the story of this covenant, and provides Jews with the terms of the covenant. The Torah thus guides Jews to walk in God's ways to help them learn how to live a holy life on earth, and to bring holiness into the world and into every part of life, so that life may be elevated to a high level of sanctity (Imitatio dei). This will allow the Jewish people as a community to be a "light unto the nations" (, ) (i.e., a role model) over the course of history and a part of the divine intent of bringing about an age of peace and sanctity where ideally a faithful life and good deeds should be ends in themselves, not means. See also Jewish principles of faith.
To religious Jews, Jewish ethnicity is closely tied to their relationship with God, and thus has a strong theological component. This relationship is encapsulated in the notion that Jews are a chosen people. For strictly observant Jews, being "chosen" fundamentally means that it was God's wish that a group of people would exist in a covenant, and would be bound to obey a certain set of laws as a duty of their covenant. They view their divine purpose as being ideally a "light upon the nations" and a "holy people" (ie, a people who live their lives fully in accordance with Divine will), not "the one path to God".
Jews hold that other nations and peoples are not required (or expected) to obey Jewish law. The only laws Judaism believes are automatically binding on other nations are known as 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"). Nevertheless, all people must recognize God's existence. Authorities disagree as to whether non-Jews must also recognize God's unity.
Christianity, on the other hand, is characterized by its claim to universality, which marks a significant break from Jewish identity and thought. Christians believe that Christianity represents the fulfillment of God's promise to Abraham and the nation of Israel, that Israel would be a blessing to all nations. Although Christians generally believe their religion to be very inclusive (since not only Jews but all gentiles can be Christian), Jews see Christianity as highly exclusive, because some conservative denominations view non-Christians (such as Jews) as having an incomplete or imperfect relationship with God, and therefore excluded from grace, salvation, or heaven.
This crucial difference between the two religions has other implications. For example, while in a conversion to Judaism a convert must accept Jewish principles of faith, the process is more like a form of adoption, or changing national citizenship (i.e. becoming a formal member of the people, or tribe); also Judaism does not encourage its members to convert others and in fact would require the initiative from the person who would like to convert, whereas conversion to Christianity is generally a declaration of faith (although some denominations view it specifically as adoption into a community of Christ, and orthodox Christian tradition views it as being a literal joining together of the members of Christ's body).
Both Christianity and Judaism have been affected by the diverse cultures of their respective members. For example, what Jews from Eastern Europe and from North Africa consider "Jewish food" has more in common with the cuisines of non-Jewish Eastern Europeans and North Africans than with each other, although for religious Jews all food-preparation must conform to the same laws of Kashrut. According to non-Orthodox Jews and critical historians, Jewish law too has been affected by surrounding cultures (for example, some scholars argue that the establishment of absolute monotheism in Judaism was a reaction against the dualism of Zoroastrianism that Jews encountered when living under Persian rule; Jews rejected polygamy during the Middle Ages, influenced by their Christian neighbors). According to Orthodox Jews too there are variations in Jewish custom from one part of the world to another. It was for this reason that Joseph Karo's Shulchan Aruch did not become established as the authoritative code of Jewish law until after Moshe Isserlis added his commentary, which documented variations in local custom.
Rabbinic tradition asserts that God revealed two Torahs to Moses, one that was written down, and one that was transmitted orally. Whereas the written Torah has a fixed form, the Oral Torah is a living tradition which includes not only specific supplements to the written Torah (for instance, what is the proper manner of shechita and what is meant by "Frontlets" in the Shema), but also procedures for understanding and talking about the written Torah (thus, the Oral Torah revealed at Sinai includes debates among rabbis who lived long after Moses). The Oral Law elaborations of narratives in the Bible and stories about the rabbis are referred to as aggadah. It also includes elaboration of the 613 commandments in the form of laws referred to as halakha. Elements of the Oral Torah were committed to writing and edited by Judah HaNasi in the Mishnah in 200 CE; much more of the Oral Torah were committed to writing in the Babylonian and Jerusalem Talmuds, which were edited around 600 CE and 450 CE, respectively. The Talmuds are notable for the way they combine law and lore, for their explication of the midrashic method of interpreting tests, and for their accounts of debates among rabbis, which preserve divergent and conflicting interpretations of the Bible and legal rulings.
Since the transcription of the Talmud, notable rabbis have compiled law codes that are generally held in high regard: the Mishnah Torah, the Tur, and the Shulchan Aruch. The latter, which was based on earlier codes and supplemented by a commentary that notes other practices and customs practiced by Jews in different communities, is generally held to be authoritative by Orthodox Jews. The Zohar, which was written in the thirteenth century, is generally held as the most important mystical treatise of the Jews.
All contemporary Jewish movements consider the Tanakh, including the Written Torah, and the Oral Torah in the form of the Mishnah and Talmuds as sacred, although movements are divided as to claims concerning their divine revelation, and also their authority. For Jews, the Torah - written and oral - is the primary guide to the relationship between God and man, a living document that has unfolded and will continue to unfold whole new insights over the generations and millennia. A saying that captures this goes, "Turn it [the Torah's words] over and over again, for everything is in it."
Christians accept the Written Torah and other books of the Hebrew Bible, although they occasionally give readings from the Koine Greek Septuagint translation instead of the Biblical Hebrew/Biblical Aramaic Masoretic Text. Two notable examples are:
Instead of the traditional Jewish order and names for the books, Christians organize and name the books closer to that found in the Septuagint. Some Christian denominations (such as Anglican, Roman Catholic, and Eastern Orthodox), include a number of books that are not in the Hebrew Bible (the biblical apocrypha or deuterocanonical books) in their biblical canon that are not in today's Jewish canon, although they were included in the Septuagint. Christians reject the Jewish Oral Torah which was still in oral, and therefore unwritten, form in the time of Jesus.
Christians believe that God has established a New Covenant with people through Jesus, as recorded in the Gospels, Acts of the Apostles, Epistles, and other books collectively called the New Testament (the word testament attributed to Tertullian is commonly confused with the word covenant). For some Christians, such as Roman Catholics and Orthodox Christians, this New Covenant includes authoritative Sacred Traditions and Canon law. Others, especially Protestants, reject the authority of such traditions and instead hold to the principle of sola scriptura which accepts only the Bible itself as the final rule of faith and practice. Additionally, some denominations include the oral teachings of Jesus to the Apostles which they believe have been handed down to this day, such as by Apostolic Succession.
Christians refer to the Biblical books about Jesus as the New Testament, and to the canon of Hebrew books as the Old Testament. Judaism does not accept the retronym labeling of its sacred texts as the "Old Testament," and some Jews refer to the New Testament as the Christian Testament or Christian Bible. Judaism rejects all claims that Christian New Covenant ideas supersedes, fulfills, or is the unfolding or consummation of the covenant expressed in the Written and Oral Torahs. It therefore does not accept that the New Testament has any religious authority over Jews.
Many Jews view Christians as having quite an ambivalent view of the Torah, or Mosaic law: on one hand Christians treat it as God's absolute word, but on the other, they apply its commandments with an alleged selectivity (compare Biblical law in Christianity). As it seems to some Jews, Christians cite commandments from the Old Testament to support one point of view but then ignore other commandments of a similar class which are also of equal weight. Examples of this are certain commandments which God states explicitly shall abide "for ever" (for example , ), or certain practices which God prohibits as abominations, but which are not prohibited by most Christian denominations.
Christians explain that such selectivity is based on rulings made by early Jewish Christians in the Book of Acts, at the Council of Jerusalem, that, while believing Gentiles did not need to fully convert to Judaism, they should follow some aspects of Torah like avoiding idolatry and fornication including, according to some interpretations, homosexuality. This view is also reflected by modern Judaism, in that Righteous Gentiles needn't convert to Judaism and need to observe only the Noahide Laws which also contain prohibitions against idolatry and fornication.
Some Christians (see also Dual-covenant theology) agree that Jews who accept Jesus should still observe all of Torah, based on warnings by Jesus to Jews not to use him as an excuse to disregard it, and they support efforts of those like Messianic Jews to do that, but other forms of Christianity oppose all observance to the Mosaic law, even by Jews, which is sometimes known as Antinomianism.
A minority view in Christianity, known as Christian Torah-submission, holds that the Mosaic law as it is written is binding on all followers of God under the New Covenant, even for Gentiles, because it views God’s commands as "everlasting" (, ; ) and "good" (; ).
Both religions agree that God shares both transcendent and immanent qualities. How these religions resolve this issue is where the religions differ. Christianity posits that God exists as a Trinity; in this view God exists as three distinct persons who share a single divine essence, or substance. In those three there is one, and in that one there are three; the one God is indivisible, while the three persons are distinct and unconfused, God the Father, God the Son, and God the Holy Spirit. It teaches that God became especially immanent in physical form through the Incarnation of God the Son who was born as Jesus of Nazareth, who is believed to be at once fully God and fully human. There are "Christian" sects that question one or more of these doctrines, however, see also Nontrinitarianism. By contrast, Judaism sees God as a single entity, and views trinitarianism as both incomprehensible and a violation of the Bible's teaching that God is one. It rejects the notion that Jesus or any other object or living being could be 'God', that God could have a literal 'son' in physical form or is divisible in any way, or that God could be made to be joined to the material world in such fashion. Although Judaism provides Jews with a word to label God's transcendence (Ein Sof, without end) and immanence (Shekhinah, in-dwelling), these are merely human words to describe two ways of experiencing God; God is one and indivisible.
Some Jewish and Christian philosophers hold that due to these differences, it may well be that Jews and Christians don't believe in the same god at all.
Christian theology describes such a concept as Tri-theism, and holds that any partnership of extra "gods" is strictly heretical. Thus, the very concept that Jewish theology describes as allowable for Christianity, Christians forbid as a denial of monotheism. Interpretation or exegesis of the Scriptures is a major cause of this divergence in understanding as the same passages viewed by different schools of thought view the other as illegitimate, or heretical.
Thus fundamentally in Judaism, one is enjoined to bring holiness into life (with the guidance of God's laws), rather than removing oneself from life to be holy.
Much of Christianity also teaches that God wants people to perform good works, but all branches hold that good works alone will not lead to salvation, which is called Legalism. The exception is Dual-covenant theology. Some Christian denominations hold that salvation depends upon transformational faith in Jesus which expresses itself in good works as a testament (or witness) to ones faith for others to see (primarily Eastern Orthodox Christianity and Roman Catholicism), while others (including most Protestants) hold that faith alone is necessary for salvation. However, the difference is not as great as it seems, because it really hinges on the definition of "faith" used. The first group generally uses the term "faith" to mean "intellectual and heartfelt assent and submission." Such a faith will not be salvific until a person has allowed it to effect a life transforming conversion (turning towards God) in their being (see Ontotheology). The Christians that hold to "salvation by faith alone" (also called by its Latin name "sola fide") define faith as being implicitly ontological—mere intellectual assent is not termed "faith" by these groups. Faith, then, is life-transforming by definition. See also Joint Declaration on the Doctrine of Justification and Christian View of the Law.
Catholicism categorizes sins into various groups. A wounding of the relationship with God is often called venial sin; a complete rupture of the relationship with God is often called mortal sin. Without salvation from sin (see below), a person's separation from God is permanent, causing such a person to enter Hell in the afterlife. Both the Catholic Church and the Orthodox Church define sin more or less as a "macula," a spiritual stain or uncleanliness which constitutes damage to man's image and likeness of God.
Hebrew has several words for sin, each with its own specific meaning. The word pesha, or "trespass", means a sin done out of rebelliousness. The word aveira means "transgression". And the word avone, or "iniquity", means a sin done out of moral failing. The word most commonly translated simply as "sin", het, literally means "to go astray." Just as Jewish law, halakha provides the proper "way" (or path) to live, sin involves straying from that path. Judaism teaches that humans are born with freewill, and morally neutral, with both a yetzer hatov, (literally, "the good inclination", in some views, a tendency towards goodness, in others, a tendency towards having a productive life and a tendency to be concerned with others) and a yetzer hara, (literally "the evil inclination", in some views, a tendency towards evil, and in others, a tendency towards base or animal behavior and a tendency to be selfish). In Judaism all human beings are believed to have free will and can choose the path in life that they will take. It does not teach that choosing good is impossible - only at times more difficult. There is almost always a "way back" if a person wills it. (Although texts mention certain categories for whom the way back will be exceedingly hard, such as the slanderer, the habitual gossip, and the malicious person)
The rabbis recognize a positive value to the yetzer hara: one tradition identifies it with the observation on the last day of creation that God's accomplishment was "very good" (God's work on the preceding days was just described as "good") and explain that without the yetzer ha'ra there would be no marriage, children, commerce or other fruits of human labor; the implication is that yetzer ha'tov and yetzer ha'ra are best understood not as moral categories of good and evil but as selfless versus selfish orientations, either of which used rightly can serve God's will.
Or as Hillel the Elder famously summarized the Jewish philosophy:
Another explanation is, without the existence of the yetzer ha'ra, there would be no merit earned in following God's commandments; choice is only meaningful if there has indeed been a choice made. So whereas creation was "good" before, it became "very good" when the evil inclination was added, for then it became possible to truly say that man could make a true choice to obey God's "mitzvot" (wishes or commandments). This is because Judaism views the following of God's ways as a desirable end in and of itself rather than a means to an end.
Jews recognize two kinds of "sin," offenses against other people, and offenses against God. Offenses against God may be understood as violation of a contract (the covenant between God and the Children of Israel). Since the destruction of the Temple in Jerusalem, Jews have believed that right action (as opposed to right belief) is the way for a person to atone for one's sins. Midrash Avot de Rabbi Natan states the following:
The Babylonian Talmud states:
The liturgy of the Days of Awe (the High Holy Days; i.e. Rosh Hashanah and Yom Kippur) states that prayer, repentance and tzedakah (the dutiful giving of charity) atone for sin. But prayer cannot atone for wrongs done, without an honest sincere attempt to rectify any wrong done to the best of one's ability, and the sincere intention to avoid repetition. Atonement to Jews means to repent and set aside, and the word "T'shuvah" used for atonement actually means "to return". Judaism is optimistic in that it always sees a way that a determined person may return to what is good, and that God waits for that day too.
Roman Catholics, Eastern Orthodox Christians, and some Protestants teach the Sacrament of Baptism is the means by which each person's damaged human nature is healed and Sanctifying Grace (capacity to enjoy and participate in the spiritual life of God) is restored. This is referred to as "being born of water and the Spirit," following the terminology in the Gospel of St. John. Most Protestants believe this salvific grace comes about at the moment of personal decision to follow Jesus, and that baptism is a symbol of the grace already received.
As in English, the Hebrew word for "love," ahavah אהבה, is used to describe intimate or romantic feelings or relationships, such as the love between parent and child in Genesis 22:2; 25: 28; 37:3; the love between close friends in I Samuel 18:2, 20:17; or the love between a young man and young woman in Song of Songs.
Like many Jewish scholars and theologians, Bloom understands Judaism as fundamentally a religion of love. But he argues that one can understand the Hebrew conception of love only by looking at one of the core commandments of Judaism, Leviticus 19:18, "Love your neighbor as yourself", also called the Great Commandment. Talmudic sages Hillel and Rabbi Akiva commented that this is a major element of the Jewish religion. Also, this commandment is arguably at the center of the Jewish faith. As the third book of the Torah, Leviticus is literally the central book. Historically, Jews have considered it of central importance: traditionally, children began their study of the Torah with Leviticus, and the midrashic literature on Leviticus is among the longest and most detailed of midrashic literature (see Bamberger 1981: 737). Bernard Bamberger considers Leviticus 19, beginning with God's commandment in verse 3 "You shall be holy, for I the Lord your God, am holy" to be "the climactic chapter of the book, the one most often read and quoted" (1981:889). Leviticus 19:18 is itself the climax of this chapter.
As theologian Franz Rosenzweig has pointed out, "love" in this context is remarkably different from the more common examples of love in that it constitutes an impersonal relationship:
According to Franz Rosenzweig, the commandment to love one's neighbor itself arises out of another unique love: the relationship between God and the Children of Israel. That the relationship between God and the Children of Israel is a romantic relationship and comparable to the marital bond is made clear in Hosea 2:19 (see also Ezekiel 16:8, 60; Isaiah 54:5; Jeremiah 3:14; 31:32). The centrality of love to the relationship between God and Israel is epitomized in Deuteronomy 6: 4-5: "Hear O Israel, the Lord is our God; the Lord is one. You shall love the Lord your God with all your heart, with all your soul, and with all your might." Arguably, this commandment, the Shema, is as central to Judaism as Leviticus 19: 18, as it was recited twice daily in the Temple in Jerusalem, and in the prayers of all observant Jews. Moreover, the Rabbis dictated that all Jews should recite this verse at the moment of their death (this custom contrasts with Mathew 27: 46, "About the ninth hour Jesus cried out in a loud voice, 'Eloi, Eloi, lama sabachthani?' — which means, "My God, my God, why have you forsaken me?" see also Mark 15: 33; Luke 23: 46, however, is closer to the spirit of Jewish practice: "Jesus called out with a loud voice, 'Father, into your hands I commit my spirit.' When he had said this, he breathed his last.")
Apparently by the Hellenistic period these two commandments were understood to be central to Jewish faith (see ). Rosenzweig believes that these two commandments to love are inextricably connected, but in a complex way. He finds it remarkable that throughout the Pentateuch it is demanded that Israel love God, yet never professes love for Israel (except in the future; that if Israel loves God they will be blessed in return). But he does not see this as evidence that God does not love Israel; on the contrary. Rosenzweig asks, how can someone command love? The only answer, he argues, is that only a lover can do so; only one who loves can demand, "love me!' in return (Rosenzweig 1970: 176-177). The consequences of this demand, according to Rosenzweig, provide the foundation for Judaism.
The first consequence of being loved, according to Rosenzweig, is a feeling of shame:
Consequently, Rosenzweig does not believe that this confession requires absolution:
But "What then is God's answer to this 'I am thine' by which the beloved soul acknowledges him" if it is not "absolution?" Rosenzweig's answer is: revelation: "He cannot make himself known to the soul before the soul has acknowledged him. But now he must do so. For this it is by which revelation first reaches completion. In its groundless presentness, revelation must now permanently touch the ground." (Rosenzweig 1970: 182) Revelation, epitomized by Sinai, is God's response to Israel's love. Contrary to Paul, who argued that "through the law comes knowledge of sin" (Romans 3: 20), Rosenzweig argues that it is because of and after a confession of sin that God reveals to Israel knowledge of the law.
For Rosenzweig as for the Rabbis, Song of Songs provides a paradigm for understanding the love between God and Israel, a love that "is strong as death" (Song of Songs 8:6; Rosenzweig 1970: 202). God's love is as strong as death because it is love for the People Israel, and it is as a collective that Israel returns God's love. Thus, although one may die, God and Israel, and the love between them, lives on. In other words, Song of Songs is "the focal book of revelation" (Rosenzweig 1970: 202) where the "grammar of love" is most clearly expressed. But, Rosenzweig argues, this love that is as strong as death ultimately transcends itself, as it takes the form of God's law — for it is the law that binds Israel as a people, and through observance of the law that each Jew relives the moment of revelation at Mt. Sinai. Ultimately, Song of Songs points back to Leviticus and the rest of the Torah.
Song of Songs largely describes a clandestine love affair, forbidden by the woman's brothers (Song of Songs 8: 8-9), and scorned by her friends (Song of Songs 5:9). For Rosenzweig, the concealed nature of this romance is emblematic of the way lovers lose themselves in one another. Yet the book itself struggles against this private love. "O that you were like a brother to me," the woman cries, "that nursed at my mother's breast! If I met you outside, I would kiss you, and none would despise me" (Song of Songs 8:1). The point, for Rosenzweig, is that love neither can nor should remain private.
This extension of God's love into the world, through the People Israel, is the point of Leviticus 19:18. According to Bloom, however, this love has a different character than the romantic love celebrated in Song of Songs. He argues that to understand the commandment to love one's neighbor one must look at the other commandments that form its context, beginning with verse 9:
According to Bloom these accompanying commandments reveal that for Israel, love "in the street" takes the form of "just dealing." Similarly, theologian William Herberg argued that "justice" is at the heart of the Jewish notion of love, and the foundation for Jewish law:
The arguments of Rosenzweig, Herberg, and Bloom echo the teachings of the the Rabbis, who taught that the written and oral Torahs provide the way to express this love-as-just-dealing. This view is encapsulated in one of the most famous rabbinic stories, that of the time a man once challenged Hillel the Elder, an important Pharisee who lived at the end of the 1st century BCE, to explain the entire law (Torah) while standing on one foot. Hillel replied, "That which is hateful to you, do not do to your neighbor. That is the whole Torah; the rest is commentary. Go and study it." Rosenzweig suggests that Hillel presented the commandment from Leviticus in the negative form (do not do it) as a way of setting up his own, affirmative, commandment: to go and study the law — in other words, the only way to fulfil Leviticus 19:18 is to observe all the laws of the Torah, the practical embodiment of the commandment to love. Similarly, Maimonides wrote that it should only be out of love for God, rather than fear of punishment or hope for reward, that Jews should obey the law: "When man loves God with a love that is fitting he automatically carries out all the precepts of love" (Maimonides Yad Chapter 10, quoted in Jacobs 1973: 159).
Whereas Jews believe that law is the ultimate fulfillment of love, Christians believe that love is "the fulfillment of the Law" (Romans 13:8-10). Nevertheless, Jesus shared Hillel's — and presumably many Jews' — notion of love and the law, when he echoed the Pharisaic position that
When asked in reference to the latter commandment "And who is my neighbor?" (Luke 10:29), Jesus told the parable of the Good Samaritan (Luke 10:30-37), in which the answer to the question is ultimately a foreigner (perhaps echoing Leviticus 19: 34).
In the Sermon on the Mount, Jesus extended the commandment to include not only "your neighbor" but "your enemy" as well:
Jesus lived out this teaching at the end of his life. During his arrest, trial, scourging, and crucifixion, Jesus offered no resistance, totally submitting to his persecutors, however unjust. During Jesus' arrest, one of his disciples struck with a sword the ear of a man coming to seize Jesus, but Jesus commanded him to put away the sword, and healed the ear. (Luke 22:50-51) Jesus even prayed for his persecutors from the cross, calling out "Forgive them Father, for they know not what they do." (Luke 23:34)
Because of this, Jesus' selfless life of service, and the belief that Jesus died for the salvation of God's people, Christian love is personified by Jesus, the supreme example being his martyrdom on the cross. Jesus commanded his disciples to follow his example: "My command is this: Love one another as I have loved you. Greater love has no one than this, that he lay down his life for his friends." (John 15:12-13) Furthermore, this same love is believed to be shared between the Father, the Son, and all Christians: "Just as the Father has loved Me, I have also loved you; abide in My love. If you keep My commandments, you will abide in My love; just as I have kept My Father's commandments and abide in His love" (John 15:9-10). Finally, Jesus proclaimed love to be the defining characteristic of all Christians: "By this all men will know you are my disciples, if you love one another" (John 13:35).
Still, even more remarkable statements about love are made in the New Testament by the apostle John and by Paul. The most famous, and widely considered one of the earliest and most succinct summaries of the Christian faith, runs "For God so loved the world that He gave his only Son, that whoever believes in Him shall not perish but shall have eternal life" (John 3:16). Adding to this is "God demonstrates his own love for us in this: While we were still sinners, Christ died for us" (Romans 5:8).
In the first epistle of John, he makes the bold statement "God is Love" (1 John 4:8,16). So love is not merely a characteristic of God, but the characteristic, which alone sums up God's complete essence.
Bloom argues that the Hebrew word for love, ahavah אהבה , is fundamentally understood as "just dealing." In the classic characterization of Christian love, Paul's discourse in First Epistle to the Corinthians, sometimes called the "love chapter," rather than using either of the two other Greek words that loosely translate to English as "love" (erōs ερως, meaning erotic love, or philos φιλος , meaning familial love), Paul used the word agápē αγαπη, which is probably more literally translated as "charity," and was first translated as "love" by William Tyndale:
Taking all this into account, Christian love can generally be described as: unconditional, self-sacrificing, charitable, altruistic, selfless, service-oriented, obedient, humble, peaceful, and compassionate.
The Corinthians passage is not only remarkable for the quality of love it describes. The intent of the passage is clearly to elevate love above other things traditionally considered good, including wisdom, faith, and charitable giving. It also explicitly makes love more important than the things mentioned in the previous passage: supernatural gifts, spiritual strength and positions of leadership. Many assert that this, combined with Jesus' teachings and John's claims, expands Christian love beyond that in Leviticus. Bloom maintains that the difference is in the character of love.
The Talmud states that the fetus is not yet a full human being until it has been born (either the head or the body is mostly outside of the mother), therefore killing a fetus is not murder, and abortion - in restricted circumstances - has always been legal under Jewish law. Rashi, the great 12th century commentator on the Bible and Talmud, states clearly of the fetus lav nefesh hu--it is not a person.' The Talmud contains the expression ubar yerech imo--the fetus is as the thigh of its mother,' i.e., the fetus is deemed to be part and parcel of the pregnant woman's body." The Babylonian Talmud Yevamot 69b states that: "the embryo is considered to be mere water until the fortieth day." Afterwards, it is considered subhuman until it is born. Christians who agree with these views may refer to this idea as abortion before the "quickening" of the fetus.
Two additional passages in the Talmud which shed some light on the Jewish belief that the fetus is considered part of the mother, and not a separate entity. One section states that if a man purchases a cow that is found to be pregnant, then he is the owner both of the cow and the unborn calf. Another states that if a pregnant woman converts to Judaism, that her conversion applies also to her fetus.
Judaism unilaterally supports, in fact mandates, abortion if doctors believe that it is necessary to save the life of the mother. Many rabbinic authorities allow abortions on the grounds of gross genetic imperfections of the fetus. They also allow abortion if the mother were suicidal because of such defects. However, Judaism holds that abortion is impermissible for family planning or convenience reasons. Each case must be decided individually, however, and the decision should lie with the mother, father, and Rabbi.
Most branches of Christianity have historically held abortion to be generally wrong, referring to Old Testament passages such as Psalm 139 and Jeremiah 1, as well as New Testament passages concerning both Jesus and John the Baptist while they were in utero. Also, the Didache, an early Church document, explicitly forbids abortion along with infanticide, both common practices in the Roman Empire, as murder. The view that abortion is 'equivalent to murder' is not actually widely held outside fundamentalist Protestantism in the United States. The Roman Catholic church, for example, permits medical procedures to be carried out on a mother for the purpose of saving her life, even if doing so would put the fetus at risk. Many Protestant Christians claim that the Ten Commandments prohibit abortion under the heading of "Do not murder". Others reject this view, as they hold that the context of the entire set of Biblical laws includes those laws which restrict them to already born human beings.
Judaism has a great many teachings about peace and compromise, and its teachings make physical violence the last possible option. Nonetheless, the Talmud teaches that "If someone comes with the intention to murder you, then one is obligated to kill in self-defense [rather than be killed]". The clear implication is that to bare one's throat would be tantamount to suicide (which Jewish law forbids) and it would also be considered helping a murderer kill someone and thus would "place an obstacle in front of a blind man" (ie, makes it easier for another person to falter in their ways). The tension between the laws dealing with peace, and the obligation to self-defense, 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 necessary to save the lives of one's self and one's people.
Although killing oneself is forbidden under normal Jewish law as being a denial of God's goodness in the world, under extreme circumstances when there has seemed no choice but to either be killed or forced to betray their religion, Jews have committed suicide or mass suicide (see Masada First French persecution of the Jews, and York Castle for examples). As a grim reminder of those times, there is even a prayer in the Jewish liturgy for "when the knife is at the throat", for those dying "to sanctify God's Name". (See: Martyrdom). These acts have received mixed responses by Jewish authorities. Where some Jews regard them as examples of heroic martyrdom, but others saying that while Jews should always be willing to face martyrdom if necessary, it was wrong for them to take their own lives.
Because Judaism focuses on this life, many questions to do with survival and conflict (such as the classic moral dilemma of two people in a desert with only enough water for one to survive) were analysed in great depth by the rabbis within the Talmud, in the attempt to understand the principles a godly person should draw upon in such a circumstance.
The Sermon on the Mount records that Jesus taught that if someone comes to harm you, then one must turn the other cheek. This has led four fairly sizable Protestant Christian denominations to develop a theology of pacifism, the avoidance of force and violence at all times. They are known historically as the peace churches, and have incorporated Christ's teachings on nonviolence into their theology so as to apply it to participation in the use of violent force; those denominations are the Quakers, Mennonites, Amish, and the Church of the Brethren. Many other churches have people who hold to the doctrine without making it a part of their doctrines, or who apply it to individuals but not to governments, see also Evangelical counsels. The vast majority of Christian nations and groups have not adopted this theology, nor have they followed it in practice. See also But to bring a sword.
Although the Hebrew Bible has many references to capital punishment, the Jewish sages used their authority to make it nearly impossible for a Jewish court to impose a death sentence. Even when such a sentence might have been imposed, the Cities of Refuge and other sanctuaries, were at hand for those unintentionally guilty of capital offences. It was said in the Talmud about the death penalty in Judaism, that if a court killed more than one person in seventy years, it was a barbarous (or "bloody") court and should be condemned as such.
Christianity usually reserved the death penalty for heresy, the denial of the orthodox view of God's view, and witchcraft or similar non-Christian practices. For example, in Spain, unrepentant Jews were exiled, and it was only those crypto-Jews who had accepted baptism under pressure but retained Jewish customs in private, who were punished in this way. It is presently acknowledged by most of Christianity that these uses of capital punishment were deeply immoral.
Judaism holds instead that proper living is accomplished through good works and heartfelt prayer, as well as a strong faith in God. Judaism also teaches that Gentiles can receive a share in "the world to come". This is codified in the Mishna Avot 4:29, the Babylonian Talmud in tractates Avodah Zarah 10b, and Ketubot 111b, and in Maimonides's 12th century law code, the Mishneh Torah, in Hilkhot Melachim (Laws of Kings) 8.11.
The Christian view is that every human is a sinner, and being saved by God's grace, not simply by the merit of ones own actions, pardons a damnatory sentence to Hell.
In Jewish liturgy there is significant prayer and talk of a "book of life" that one is written into, indicating that God judges each person each year even after death. This annual judgment occurs on Rosh Hashanah. Additionally, God sits daily in judgment concerning a person's daily activities. Upon the anticipated arrival of the Messiah, God will judge the nations for their persecution of Israel during the exile. Later, God will also judge the Jews over their observance of the Torah.
Early Hebrew views were more concerned with the fate of the nation of Israel as a whole, rather than with individual immortality. A stronger belief in an afterlife for each person developed during the Second Temple period but was contested by various Jewish sects. Pharisees believed that in death, people rest in their graves until they are physically resurrected with the coming of the Messiah, and within that resurrected body the soul would exist eternally. Maimonides also included the concept of resurrection in his Thirteen Principles of Faith.
Judaism's view is summed up by a biblical observation about the Torah: in the beginning God clothes the naked (Adam), and at the end God buries the dead (Moses). The Children of Israel mourned for 40 days, then got on with their lives.
In Judaism, Heaven is sometimes described as a place where God debates Talmudic law with the angels, and where Jews spend eternity studying the Written and Oral Torah. Hell, as Gehenna, is a place or condition of purgatory where Jews spend up to twelve months purifying to get into heaven, depending on how sinful they have been, although some suggest that certain types of sinners can never be purified enough to go to heaven and rather than facing eternal torment, simply cease to exist. Therefore, some violations like suicide would be punished by separation from the community, such as not being buried in a Jewish cemetery, rather than with eternal torment. Judaism also does not have a notion of hell as a place ruled by Satan since God's dominion is total and Satan is only one of God's angels.
Catholics also believe in a purgatory for those who are going to heaven, but Christians in general believe that Hell is a fiery place of torment that never ceases, called the Lake of Fire. A small minority believe this is not permanent, and that those who go there will eventually either be saved or cease to exist. Heaven for Christians is depicted in various ways. As the Kingdom of God described in the New Testament and particularly the Book of Revelation, Heaven is a new or restored earth free of sin and death, with a New Jerusalem led by God, Jesus, and the most righteous of believers starting with 144,000 Jews from every tribe, and all others who received salvation living peacefully and making pilgrimages to give glory to the city.
In Christianity, promises of Heaven and Hell as rewards and punishments are often used to motivate good and bad behavior, as threats of disaster were 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's the right thing to do. As Maimonides wrote:
"A man should not say: I shall carry out the precepts of the Torah and study her wisdom in order to receive all the blessings written therein or in order to merit the life of the World to Come and I shall keep away from the sins forbidden by the Torah in order to be spared the curses mentioned in the Torah or in order not to be cut off from the life of the World to Come. It is not proper to serve God in this fashion. For one who serves thus serves out of fear. Such as way is not that of the prophets and sages. Only the ignorant, and the women and children serve God in this way. These are trained to serve out of fear until they obtain sufficient knowledge to serve out of love. One who serves God out of love studies the Torah and practices the precepts and walks in the way of wisdom for no ulterior motive at all, neither out of fear of evil nor in order to acquire the good, but follows the truth because it is true and the good will follow the merit of attaining to it. It is the stage of Abraham our father whom the Holy One, blessed be God, called "My friend" (Isaiah 41:8 ohavi = the one who loves me) because he served out of love alone. It is regarding this stage that the Holy One, Blessed be God, commanded us through Moses, as it is said: "You shall love the Lord your God" (Deuteronomy 6:5). When man loves God with a love that is fitting he automatically carries out all the precepts of love. (Maimonides Yad Chapter 10, quoted in Jacobs 1973: 159)
He also clarified the nature of the Messiah:
The Christian view of Jesus as Messiah goes beyond such claims and is the fulfillment and union of three anointed offices; a prophet like Moses who delivers God's commands and covenant and frees people from bondage, a High Priest in the order of Melchizedek overshadowing the Levite priesthood and a king like King David ruling over Jews, and like God ruling over the whole world and coming from the line of David.
For Christians, Jesus is also fully human and fully divine as the Word of God who sacrifices himself so that humans can receive salvation. Jesus sits in Heaven at the right hand of God and will judge humanity in the end times.
Christian readings of the Hebrew Bible find many references to Jesus. This takes the form in some cases of specific prophesy, but in most cases of foreshadowing by types or forerunners. Traditionally, most Christian readings of the Bible maintained that almost every prophecy was actually about the coming of Jesus, and that the entire Old Testament of the Bible is a prophecy about the coming of Jesus.
Pope John Paul II on October 2 2000 emphasized that this document did not say that non-Christians were actively denied salvation: "...this confession does not deny salvation to non-Christians, but points to its ultimate source in Christ, in whom man and God are united". On December 6 the Pope issued a statement to further emphasize that the Church continued to support its traditional stance that salvation was available to believers of other faiths: "The gospel teaches us that those who live in accordance with the Beatitudes--the poor in spirit, the pure of heart, those who bear lovingly the sufferings of life--will enter God's kingdom." 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 the building of this Kingdom." On August 13 2002 American Catholic bishops issued a joint statement with leaders of Reform and Conservative Judaism, called "Reflections on Covenant and Mission", which affirmed that Christians should not target Jews for conversion. The document stated: "Jews already dwell in a saving covenant with God" and "Jews are also called by God to prepare the world for God's Kingdom." However, some U.S.-led Baptist and other fundamentalist denominations still believe it is their duty to engage in what they refer to as outreach to "unbelieving" Jews.
Many Orthodox theologians believe that all people will have an opportunity to embrace union with God, including Jesus, after their death, and so become part of the Church at that time. God is thought to be good, just, and merciful; it would not seem just to condemn someone because they never heard the Gospel message, or were taught a distorted version of the Gospel by heretics. Therefore, the reasoning goes, they must at some point have an opportunity to make a genuine informed decision. Ultimately, those who persist in rejecting God condemn themselves, by cutting themselves off from the ultimate source of all Life, and from the God who is Love embodied. Jews, Muslims, and members of other faiths, then, are expected to convert to Christianity in the afterlife. The Church of Jesus Christ of Latter-day Saints also holds this belief, and holds baptismal services in which righteous people are baptized in behalf of their ancestors who, it is believed, are given the opportunity to accept the ordinance.
In the past Judaism was more evangelistic, but this was often more akin just to "greater openness to converts" rather than active soliciting of conversions. Since Jews believe that one need not be a Jew to approach God, there is no religious pressure to convert non-Jews to their faith.
The Chabad-Lubavitch branch of Hasidic Judaism has been an exception to this non-proselytizing standard, since in recent decades it has been actively promoting Noahide Laws for Gentiles as an alternative to Christianity.
By contrast, Christianity is an explicitly evangelical religion. Christians are commanded by Jesus to "Therefore go and make disciples of all nations". Historically, evangelism has often led to forced conversion under threat of death or mass expulsion. While abuses of this sort are no longer common, at certain times and in certain places, evangelism has veered into high-pressure coercion, in those instances causing significant ill-will.
On a religious level, Judaism does not believe that God requires the sacrifice of any human. This is emphasized in Jewish traditions concerning the story of the Akedah, the binding of Isaac. In the Jewish explanation, this is a story in the Torah whereby God wanted to test Abraham's faith and willingness, and Isaac was never going to be actually sacrificed. Thus, Judaism rejects the notion that anyone can or should die for anyone else's sin (see Spiegel, 1993). As a religion, Judaism is far more focused on the practicalities of understanding how one may live a sacred life in this world according to God's will, rather than hope a hope of a future one. Judaism does not believe in the Christian concept of hell but does have a punishment stage in the afterlife (i.e. Gehenna, the New Testament word translated as hell) as well as a Heaven (Gan Eden), but the religion does not intend it as a focus.
Christmas and other Christian festivals have no religious significance in Judaism and are not celebrated. Celebration of non-Jewish holy days is considered Avodah Zarah or "Foreign Worship" and is forbidden; however some secular Jews in the West treat Christmas as a secular (but not religious) holiday.
Most Christians consider that the Law was necessary as an intermediate stage, but once the crucifixion of Jesus occurred, then adherence to civil and ceremonial Law was superseded by the New Covenant since the purpose of these laws was to dictate a proper relationship to God through the tabernacles and the temples in Jerusalem.
Some Christians adhere to Replacement theology which states that Jews who reject Jesus as the Messiah and Son of God have ceased being the Chosen People. This position has been softened by some adherents, or completely rejected by other churches where Jews are recognized to have a special status due to their covenant with God through Abraham, so this continues to be an area of ongoing dispute among Christians.
Some Christians who view the Jewish people as close to God seek to understand and incorporate elements of Jewish understanding or perspective into their beliefs as a means to respect their "parent" religion of Judaism, or to more fully seek out and return to their Christian roots. Christians embracing aspects of Judaism are sometimes criticized as Biblical Judaizers by Christians when they pressure Gentile Christians to observe Old Testament.
Genocide, including persecution, forcible conversion, and forcible displacement of Jews (ie hate crimes) were common for many centuries, with occasional gestures to reconciliation from time to time. Pogroms were common throughout Christian Europe, including organized violence, restrictive land ownership and professional lives, forcible relocation and ghettoization, mandatory dress codes, and at times humiliating actions and torture. All had major effects on Jewish cultures.
What is clear is that formally, there is mostly peaceful living side by side, with strong inter-dialogue at many levels to reconcile past differences between the two groups, and many Christians emphasize common historical heritage and religious continuity with the ancient spiritual lineage of the Jews. Christians and Jews attempt to coexist ultimately by recognizing the fact that they both worship the same Almighty God, that they both recognize several of the same prophets, and that both religions, while having faults, attempt to make the world a better place. Christians view the Jews as keepers of the Old Covenant. Jews view Christians ultimately as themselves, only the followers of who they doubt was the Messiah. What is also likely is that for a long time to come, some within each will continue to consider the other with varying degrees of suspicion and hostility.