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Jewish Theology
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The starting point for any Christian or Jewish theology of the earth will involve the creation accounts in Genesis. For two centuries, evangelical Christians have primarily engaged with these texts scientifically and sought to defend them against enlightenment and evolutionary viewpoints. It is helpful to look beyond science and instead draw out the divine significance of the created order from the details of the text. In traditional Orthodox Jewish interpretation every word and letter in scripture has significance. In Matthew 5:18 there is evidence that this was established by the New Testament period. An Orthodox Jewish scholar, Nehama Leibowitz (1972) uses the same approach to explain a distinction between creatures and humans in creation.
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Christianity in Jewish Terms is a theology offered both about and in response to Christian theologies that themselves arose from within, about, and in response to Judaism. It ... recognizes that, since the dawn of Christianity, Jewish theologies have often been a response to Christianity. In the past, these mutual influences have been obscured by a rhetoric of rejection. It is only recently that scholars and theologians have become aware of the almost symbiotic relationship between the two traditions. This Jewish theology is offered, moreover, in response to efforts by courageous Christians who, in the years since the Shoah, have exposed those aspects of their tradition that helped create Western anti-Semitism and who offered new Christian visions that affirm the rightful place of Jews and Judaism in the cosmic order. Our theological project has therefore been dialogic in form, part of an ongoing history of responses to responses; in keeping with that theme, we introduce the project here by illustrating how our editorial group responded and to what we responded, with what effects.
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The first half of the course will examine how recent Jewish philosophy and theology has turned back to the study of sacred texts. The second half will examine how that turn has engendered another turn: to intensive dialogue with like-minded Christian and Muslim philosophers and theologians. The course will include various methods of study: one-on-one fellowship study, small group study, large group. It will require considerable reading in scriptural texts and in both classical and contemporary commentaries - philosophic and theological. There will be several papers and papers in place of exams. Students are advised to peruse these websites to taste the kind of work the course will undertake: the e-journal of textual reasoning (housed at UVa) and the e-journal of scriptural reasoning (created at uva).
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Since the sources of Jewish theology are not part of the curriculum in yeshivot, the students know nothing about them. Nor is the typical posek, who has mastered the Talmud, codes and responsa, acquainted with the theological literature, and he often does not even recognize the issues (p. 157).
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The 1950s were an exciting time for Jewish theology for a variety of reasons. On the one hand, Jews were simply doing what their Christian contemporaries were already doing. Herberg, for example, made no secret of his debt to the great Protestant theologian Reinhold Niebuhr. And as the evocative writings of Martin Buber and Franz Rosenzweig arrived in America by way of Nahum Glatzer’s translations, American Jews were prompted to formulate their own homegrown response.
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One of the more recent trends has been a reframing of Jewish theology through the lens of process theology. Process theology suggests that fundamental elements of the universe are occasions of experience. According to this notion, what people commonly think of as concrete objects are actually successions of these occasions of experience. Occasions of experience can be collected into groupings; something complex such as a human being is ... a grouping of many smaller occasions of experience.
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Jewish Theology