Judaism and Christianity: Similar To One Another
Within the school of thought associated with the ethics and morals ofChristianity and Judaism there is a rift. Due to the history ofChristianity being rooted in the Judaic tradition many theology experts andphilosophers believe there to be many similarities between the moralinfrastructures of the two faiths yet, believers often wish to point outthe differences, as they represent additional reasons for the departure ofthe two faiths from one another. The reality is that on the issue ofsuffering, and God's purpose for it the Judaic and early Christian ideasare very similar to one another. It is for this reason that the issue ofsuffering can be seen as a grounding point or a point of middle groundbetween the two faiths, in both their history and their present. Our identities join us to communities of suffering. Being Jewish or Christian, for instance, is a manner of suffering and a way of valuing one's suffering. Veterans of wars as well as veterans of labor struggles) "have traditions of suffering and sacrifice that insist on respect and compensation. Sacrificial suffering is a moral entitlement that constitutes a claim upon society at large. (Amato xviii-xix)
some exceptional wartime Orthodox thinkers spoke of a positive relationship with Christianity. The two faiths combine to contributeto the common conscience of the world today. It is through these faiths that people are convinced of"human rights" interventions in international affairs and even conflictingissues about the stewardship of the earth we all share. both Judaism and Christianity drew from a common source to cope with tragedy. wartime Orthodox views of suffering seem to have drawn from the same universe as Christianity in terms of vicarious suffering, the suffering of God, and devaluation of the flesh in the name of spiritual sanctity. In the early Christian faith thesame can be expressed as the focus of the faithful was on theirindebtedness to Christ for his death on the cross and God for his sacrificeof his only earthly son. There is suffering that people bring upon themselves by their self-abuse; suffering that comes from the first sin; suffering by which people test and educate each other; and finally truly redemptive suffering, the innocent and saving suffering of prophet, messiah, or believer, which renews God's promise to his people. (Amato 44)The connectedness of these two foundational concepts within the Judaic andearly Christian faiths is obvious and meaningful. According to [wartime Orthodox Jewish thinkers], Christianity belonged categorically to the other, polluted (Tuma) world. (Amato xix)Within the structure of our society are many clues as to the basis for ourgeneralized secular faith in the responsibility of those who come after,and maybe have not had to suffer as much to create success and then returnfavors to those who are suffering. (Amato xix)It is our historical faiths which have brought together this less definedconsciousness. "Judaicspirituality, which proclaimed with its most dramatic stories of Jacob'svow, Abraham's sacrifice, or Job's test, the principle of faith that God,who gave his people everything, rightly asked everything of them in return.
Common topics in this essay:
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