David Novak Quotes
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The religious doctrine of traditional Judaism entails the acceptance of the nationhood of the Jewish people and the everlasting sanctity of the Land of Israel for them.
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Christianity and Judaism are united above all in their common affirmation and implementation of the moral teaching of the Hebrew Bible, or 'Old Testament,' and the traditions of interpretation of that teaching.
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A religious commitment coupled with theological awareness gives Jews a much better way to answer the claims made upon us by missionaries representing other religions than do the rather weak political and cultural arguments of the secularists.
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Perhaps the main stumbling block to a better, and more fruitful, theological relationship with Judaism and the Jewish people has been the tendency of many Christian theologians to see the Christ event as the end of history.
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There is no question that Israelis - indeed, all concerned Jews - have to continue to work out a Jewish public philosophy that truly justifies a Jewish state in the land of Israel.
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Because Judaism and Christianity are both covenantal religions, the relationship of the individual Jew or Christian to God is always within covenanted community.
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Jews have long experience with Christians who have tried to help us in putting our Judaism behind us.
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The Jewish tradition presents itself as the greatest revelation of God's truth that can be known in the world. That is why we call ourselves 'the chosen people.' It is not that we choose ourselves. It means that we have been elected by God and given the Torah.
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In a very real sense, Jews have to believe that Christians have missed the point about how to wait for the end, and Christians have to believe something quite similar about the Jews.
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All the questions discussed in the Talmud and related rabbinic literature are normative questions: either they are questions of what one is to think or what one is to do. Every prescribed thought has some practical implication; every prescribed act has some theoretical implication.
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The relationship between God and his people was always the one having absolute primacy, the one that had basically to determine all human relationships, whether those within the covenanted community itself or those between the covenanted community and the outside world.
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Religious traditions are in a constant state of development and renewed self-understanding.
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If human language, with its logic, is the way God has given us to understand the world, then the Torah must be understood in that same language and with that same logic.
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Cultural synthesis is how a compromise between various opinions is worked out. But truth does not change, and truth is not arrived at by some sort of compromise.
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Jews have not only become equal citizens in Western democracies, they have become leading citizens. And, of course, the reestablishment of the State of Israel has given Jews a political presence in the world they have not had since biblical times.
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As a traditional Jew, I have benefited personally from the hospitality of Chabad Hasidim on many occasions, and I marvel at how many Jews Chabad has brought back to their primordial home.
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The community in which one hears the voice of God structures how one hears that voice and interprets what it says.
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It has always been inevitable that, living as a small minority among a Christian majority, some Jews would convert to Christianity.
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The Vatican's recognition of the State of Israel in 1997 could not have occurred without John Paul's leadership.
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A traditional rabbi is the man to whom the community and its members turn to rule on what Jewish law requires of them, particularly in cases of doubt.
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The work of man is to respond to the Covenant by obeying the commandments of the Torah, those commandments that can be obeyed here and now.
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To be a Jew, essentially and not just accidentally, is to regard the Jewish people as one's sole primal community. Election by the unique God requires total and unconditional loyalty to one people.
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Unlike the issue of messiahhood, which arose when Jews and Christians were members of the same religio-political community and spoke the same conceptual language, the issues of the incarnation and the Trinity divide people who are no longer members of the same community and who no longer speak the same language.
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As a practicing Jew, I have studied with Christian teachers whom I respect for who they are and what they are, including their positive concern with Jews and Judaism.