I love interfaith dialogue. It surprises, and that may be the best thing about it. Our 21st century methods of mass communication (in particular, the Internet) allow us to fine-tune the communications we receive to such an extent, we can largely avoid hearing anything we don’t want to hear. I find interfaith dialogue to be a good way to avoid this problem – in dialogue, either I’m talking to people I wouldn’t normally talk to, or I’m talking to people I’d normally talk to about things I would not normally discuss with them. Either way, it’s good.
I was surprised by the comments I received here on (what I thought would be) my last post on the Apostle Paul and anti-Judaism (I say the “apostle” Paul, because if you do Google searches about Paul and anti-Semitism, you receive a lot of hits about the politician Ron Paul). I thought I’d been critical of Paul in my post, but my criticism paled in comparison to what my commenters had to say! Paul emerged in the comments as a guy full of hate, a tricky “spin doctor,” a purveyor of language of bitterness and resentment. More surprising is that no one entered the discussion to defend Paul.
Perhaps I should not have been surprised. One of my favorite Christian authors, John Dominic Crossan, summarizes nicely how Paul is seen by his critics: Paul “was an apostate who betrayed Judaism,” or “he was an apostle who betrayed Jesus,” or he was both things at once. Both Jews and Christians are prone to look at early Christianity from the perspective that everything good about Christianity comes from Jesus, leaving Paul responsible for anything in early Christianity we don’t like. If nothing else, the over-simplicity of this perspective should arouse our suspicion.
I’m about to tackle a series of posts here on Christian anti-Judaism and Jewish anti-Christianity. Neither are pleasant topics! But we are devoted here to interfaith discussion of topics at the Jewish-Christian intersection, including our shared histories. Sadly, much of this history is a history of animosity. We must understand this history in order to understand each other, and hopefully, move past this history into a new and friendlier era.
But before we get started … I want to try something new here. The purpose of this site is to encourage interfaith dialogue – encourage this dialogue generally, but also encourage that it take place right here, in the comments to my posts. We’ve had some good discussion here so far, but I want to see if we can do better. So in this post, and maybe in a few posts upcoming, I’ll suggest a topic for discussion in the comments. You can ignore my suggestion, and discuss anything related to my posts that comes to mind … but as my posts can be a bit esoteric, I’ll try to suggest more concrete discussion topics.
Today’s discussion topic: what do you think makes for a “good Jew”? What personal qualities do you associate with being a good Jew? If a Jew is striving to be a better Jew, what should the Jew get better at doing? Don’t be afraid to suggest qualities that might strike you as less than earth-shaking! In the recent Pew Study of Jewish Americans, 69% of Jews said that leading an ethical and moral life is an essential part of what it means to be Jewish. But 42% said that having a good sense of humor is essentially Jewish, and 14% said it is essentially Jewish to eat Jewish food, so obviously not everything that makes one a “good Jew” has to be deadly serious.
In my last post, I questioned the way present-day Christians use the word “Pharisee” to chastise other Christians. In current Christian vocabulary, “Pharisee” is a synonym for “self-righteous,” or “judgmental,” or “hypocritical.” Strangely enough, “Pharisee” is used by Christians primarily as a label to criticize other Christians, even though the historical Pharisees were a Jewish sect.
In an upcoming post, I plan to argue that Christians should not use “Pharisee” as a term of criticism. But first, I need to do a better job of explaining who the Pharisees were. On my last post, commenter Jo Scott-Coe noted that her Christian education lumped together the historical Pharisees with the historical Sadducees. Jo said she’d like to know more about the differences between the two groups.