Jewish & Christian?

January 13, 2014
Church of the Holy Sepulchre in Jerusalem - What happened here?

Church of the Holy Sepulcher in Jerusalem – What happened here?

Lately I’ve been asked a lot about Judaism and Christianity – specifically, is it possible to be both Jewish and Christian?

And I know there are people who assert that they are, indeed, both, or who say they are raising children as both.

Here’s my difficulty with that: For a Christian, Jesus of Nazareth is God, and he’s alive. For a Jew, he is not God, and he’s dead.

It’s called “Christian” because in that way of understanding the world, Jesus is (present tense) the Christ, the Messiah, the anointed one of God, the ultimate revelation of God, and he is, in fact, God.

In the Jewish way of understanding the world, Jesus was a rabbi who was executed by the Romans. There is only One God, and that God is completely, utterly Other: not human, never has been human. There are some Jews who do not believe in any kind of personal God; they identify as Humanistic Jews or secular Jews.

When you have people in a family with different beliefs, it can be complicated. I have relatives, whom I love, for whom Jesus is the Christ. I have relatives who think belief in God is basically fairytales. We love one another, and we deal with one another kindly and with respect. My son does not say to me, “Mom, you sell fairytales for a living” even though I am aware that from his point of view, that’s what I do. My Christian relatives do not say to me, “You are going to Hell,” even though I suspect some of them fear that’s where I’m headed. And I do not preach at them, either.   We coexist with love and occasional amusement.  I like to think that God finds us amusing, too.

If you are considering raising a child as both Jewish and Christian, I would like you to think about a question you may very well get from a child:  Is Jesus alive, or dead? God or not?

This isn’t about Christmas trees. It isn’t about bacon or bagels. There are many varieties of Christian, and many varieties of Jews, but when we say “there’s no real difference” that’s simply not true.

Image: Copyright All rights reserved by AAAPOE and 1China1 Photos at flickr


God or Godzilla?

July 12, 2012
English: 1954 Japanese movie poster for 1954 J...

English: 1954 Japanese movie poster for 1954 Japanese film Godzilla. (Photo credit: Wikipedia)

A friend recently reported on facebook that her phone autocorrects “God” to “Godzilla.”

A lot of people come to my classes worried that:

  • I am going to find out they don’t believe in “God.”
  • I am going to be mad that they don’t believe in “God.”
  • I am going to insist that they believe in “God.”
  • I am going to make a big deal out of any of the above.

The only thing I know for sure about That-Which-We-Call-God is that I agree with Maimonides: whatever I think God is, that is what God is not.

I don’t like to use pronouns for God. God is either beyond all gender or encompassing all genders, and I believe there are a lot more than two genders, so English pronouns are useless.

I find the word “God” increasingly useless because folks come to it with a lot of opinions ready at hand. Some people immediately think about the version of God that blasts people in the Bible. I agree, that person is scary and often immature. That limited image, taken alone, is not what I am talking about when I say, “Blessed are you, Adonai our God.” Remember, we are warned to be very careful about images.

Then there are people who refer to God as “Sky Daddy” or “Giant Sky Monster” or something similar. They’re trying to make the point that taking ancient metaphors literally is silly. I agree with them that taking an ancient metaphor literally is silly, but I don’t like to throw my metaphors out with the bathwater: some things are still useful even when I refuse to swallow them whole.

There is Something about the Universe that calls out for amazement.  That is my God: the aspect of the world that is far beyond me, that leaves me with my jaw hanging open.* I witness it in the power of a terrible storm, and in the smell of a newborn baby. I witness it in acts of selflessness, and acts of courage.

Torah is the record of human beings trying to wrap their minds around it: a dance between The Amazed People and the Object of Amazement. The best way they could come up with to relate to it was to personify it, to construct a metaphor that would allow them a way to explore it. They cooked up the idea that they had a Covenant with it, that they were given commandments (mitzvot) to make them holy, that is, more in tune with the Amazingness of the Universe.

Torah is unfinished and in process.  There is always work – human work – to be done to align the commandments with the ideal that they are intended to pursue. In this week’s Torah portion, the daughters of Zelophehad point out to Moses that the way Torah law was set up, it created an unjust situation. Moses is not sure. He confers with God, who immediately rectifies the situation. That is a model I can follow: when traditional interpretations of the law are unjust and unkind, then it’s time to come up with something better.

And yes, lots of bad stuff has been done and continues to be done in the name of someone’s deity. That’s God as an excuse, and after hearing about my friend’s phone, I am going to refer to that “God” as “Godzilla.” The “God” that people cite as their authority for bad behavior is no more than a monster. One might even argue that it is an Idol, but that’s another post entirely.

*If you want to read better writing about this idea of God, check out the writings of Rabbi Abraham Joshua Heschel. He says it all much better than do I.


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