"Mouth of the Donkey" (Laura Duhan-Kaplan)

TITLE: Mouth of the Donkey: Re-imagining Biblical Animals
AUTHOR: Laura Duhan-Kaplan
PUBLISHER: Eugene, OR: Cascade Books, 2021, (94 days).
 

Children are often fascinated with animals. They ask interesting questions like, "What does this animal eat?" "If this animal fights against the leopard, will it win?" "Will the deer outrun the tiger?" For Sunday School teachers and those teaching children in churches, animals in the Bible often bring out curiosity in kids. That is why animal narratives in the Bible are some of the most popular stories to tell little children. They paint Noah's Ark with glee. They imagine pairs of animals living inside the ark. They participate in plays that reenact Palm Sunday when Jesus rode into Jerusalem on a colt. Even the Old Testament prophecies give us images of sheep, lambs, wolves, and many others. Animals are not just the domain of children. Adults too sing the classic hymn, "All Creatures of our Lord and King," as well as the popular choruses, "As the Deer" and "Lion of Judah." How do we interpret the use of animals in the Bible? According to author and professor, Laura Duhan-Kaplan, she adopts a four-level interpretation based on Kabbalistic teachings. 

1. Plain literal (peshat)
2. Exposition of recurring ethical themes (derash)
3. Allegorical (remez)
4. Secret allusions to God's nature (sod)

"What Every Christian Needs to Know About Judaism" (Rabbi Evan Moffic)

TITLE: What Every Christian Needs to Know About Judaism
AUTHOR: Rabbi Evan Moffic
PUBLISHER: Nashville, TN: Abingdon Press, 2020, (224 pages).

Christians generally recognize the link between Judaism and Christianity. Jesus ministered among Jews. Many religious rituals came from Jewish culture. The twelve disciples were all Jews. The Bible contains many references to Jewish practices. There were feasts and rituals that are familiar to the Jew. However, from these, not much else is known to the layperson. In this book, author Rabbi Evan Moffic's primary purpose is to unpack Jewish teachings for Christians, to establish a deeper appreciation of Judaism and Jewish culture. In this manner, he hopes that Christians will learn to grow closer to Jesus by understanding the times, the contexts, and the uniqueness of Judaism. In doing so, he aims to build bridges between Jews and Christians to share the common heritage. Throughout the book, Rabbi Moffic shares the common elements. First, the God of the Hebrew Scriptures is the same as the God of the Bible. He addresses common questions surrounding the nature of God; His Revelation; topic of suffering, etc. On suffering, he helpfully points out the three different approaches to suffering: Job approach; Jeremiah approach; and the Maimonides approach; Lurianic approach; and the Kaplan approach. These are definitely eye-opening approaches that Christians would benefit from learning.

"Messiah in the Passover" (edited by Darrell L Block and Mitch Glaser)

TITLE: Messiah in the Passover
AUTHOR: edited by Darrell L Block and Mitch Glaser
PUBLISHER: Grand Rapids, MI: Kregel Publications, 2018, (384 pages).

The Passover was a significant event in the history of Israel. It was a demonstration of God's final straw for Pharaoh who refused to let the enslaved people of Israel go. It represented the night when the angel of death passed over any home their front doors painted with the blood of the lamb. It was a time where the firstborn of every Israeli slaved lived while the firstborn of every Egyptian family died. After this Passover, Israel was free to begin their journey to the promised land. Since then, the importance of the Passover had been written in the first five books of the Old Testament, the Torah where it remains one of the seven great festivals of the Jews. The Passover is about deliverance, freedom, community, hope, life, prophecy given, prophecy fulfilled, and much more. This book gives us more, especially about Christ the Messiah. The five parts of the book are as follows:

1. Biblical and Theological Foundations of the Passover
2. Passover and Church History
3. Jewish Tradition and Passover
4. Communicating the Gospel Through the Passover
5. Celebrating Messiah in the Passover

"What Every Christian Needs to Know About the Jewishness of Jesus" (Rabbi Evan Moffic)

TITLE: What Every Christian Needs to Know About the Jewishness of Jesus: A New Way of Seeing the Most Influential Rabbi in History
AUTHOR: Rabbi Evan Moffic
PUBLISHER: Nashville, TN: Abingdon Press, 2015, (224 pages).

The seeds for this book were planted at the end of a lecture at a local church. Someone commented to the author about desiring to be a Jew just to understand more of what Jesus experienced. Challenged by that, Rabbi Evan Moffic tries to build a bridge for non-Jews to understand Jesus more through the lens of Jewish unique culture. We learn several interesting things.

• A Disciple is more than simply a student. He is a "link between the past, present, and future." Without disciples, essentially there is no future.
• Jesus' miracles are not to wow audiences but is a direct challenge against the stubborn Pharisees and religious leaders. The miraculous signs are traces of God's presence to show us the existence of the supernatural.
• Love in Jewish culture is an "active pursuit" rather than a passive feeling.
• In Jewish culture, faith is about persons rather than in things or concepts. That's why "faith" in the Old Testament is more about "faithfulness," how one exercises faith, rather than some idea. 
• Just like the Torah has multiple entry points to God, we can love God in multiple ways too. 

"This Strange and Sacred Scripture" (Matthew Richard Schlimm)

TITLE: This Strange and Sacred Scripture: Wrestling with the Old Testament and Its Oddities
AUTHOR: Matthew Richard Schlimm
PUBLISHER: Grand Rapids, MI: Baker Academic, 2015, (272 pages).

Some people call it the "Hebrew Bible." Others call it the "First Testament." Unfortunately, both usages have problems. Not all the books were written in Hebrew because there were some whose origins were Aramaic. Calling it the "First" testament is also incorrect as it may cause confusions about origins among many. In order to avoid calling it anything that would place it under the same category of the Book of Mormons, author and Associate Professor of Old Testament at the University of Dubuque Theological Seminary chooses to keep the title "Old Testament" and to help us explore and to wrestle with issues. Issues like how modern minds can interact with odd events in the OT. How do we make of:

• A Talking snake?
• Abraham having multiple wives?
• Lot's incest relationships with his daughters?
• Why is the eating of pork forbidden?
• Violence and warfare?
• Why God judges Israel and also loves the Jewish people?
• Harsh judgments and killings in the Old Testament?
• Difficult ethical issues?

"From the Maccabees to the Mishnah" 3rd edition (Shaye J. D. Cohen)

TITLE: From the Maccabees to the Mishnah, Third Edition
AUTHOR: Shaye J. D. Cohen
PUBLISHER: Louisville, KY: Westminster John Knox Press, 2014, (328 pages).

We know a lot about New Testament times. Aided by archeology and scholarship research, our knowledge about Old Testament continues to grow as well. What about the inter-testament period? Compared with the two testaments, this period from  164 BC to 200 CE are not usually studied in depth. While commentaries do offer some contextual evidence, not many books focus on the period that Shaye Cohen calls, "Maccabees to the Mishnah" period. There are several reasons why this period is important. First, the two remaining religious traditions that are significant are rabbinic Judaism and Christianity. Both of them rose from this period that is considered central to our understanding of the religious roots. Secondly, it is sandwiched between oppressive regimes from the Ptolemians / Seluecids to the Roman rulers. With two seemingly hostile governments, it is amazing how the Jews managed to survive it all. Thirdly, this period may hold the key to a tighter integration between the Old and the New Testament periods. In fact, it is rich in historical events and understanding the chronology can help us appreciate the reasons behind the happenings in the later parts of the Old Testament and the early beginnings of the New Testament.

Shaye Cohen is an ordained Rabbi and Littauer Professor of Hebrew Literature and Philosophy in the Department of Near Eastern Languages and Civilizations of Harvard University. He has written many books and this book is his most famous one. Now in its 3rd edition, he has added in a new chapter that focuses on why Jews and Christians separated in "parting of the ways." Beginning with a gripping chronology of the events surrounding preexilic Israel (587 BCE) to events after the end of Second Temple Judaism (70 CE - 200 CE), we find rich background behind the rise of Jewish sects such as the Pharisees, the Sadducees, Essenes, Qumran, Jesus Movement, Sicarii, Zealots, with plenty of background of the Maccabean revolts and political instability in the region. By the "Second Temple period," Cohen focuses on the latter part from the rise of the Maccabees to the destruction of the temple (160 BCE to 70 CE). They call it "Second Temple" to distinguish it from the first. This second temple was built upon the Israelites' return from exile in 516 BCE. There were two destructions too, the first in 446 BCE by the Babylonians and the second in 70 BCE by the Romans. The coverage is broad. On the Jews and Gentiles, Cohen notes that the social tensions arising from anti-Judaism and anti-Semitism, and also on inter-marriages. There are also tensions regarding Hellenization and assimilation into Jewish culture. Part of the problem is that certain quarters in Christianity has unwittingly contributed to anti-Semitic moods. Thankfully, Cohen recognizes that there are good relations too, such as philo-Judaism where there are those who admire and revere Judaism as well, that some performed Jewish rituals to enter Judaism community.

"Social and Economic Life in Second Temple Judea" (Samuel L. Adams)

TITLE: Social and Economic Life in Second Temple Judea
AUTHOR: Samuel L. Adams
PUBLISHER: Louisville, KY: Westminster John Knox Press, 2014, (256 pages).

What was daily social life like in the ancient world? Was it better than our modern fast-paced lifestyle? What kind of taxes did they pay? What kind of socioeconomic concerns were there between 532 BCE to 70 CE? How could the history of the Judean culture increase our understanding of the biblical narratives and bible interpretation in general? Were the economic struggles and social lifestyles very different from our modern world? The answers are fascinating as the Samuel L Adams helps open windows of understanding for modern readers into that of the ancient world.
Using the markers when the temple was first restored (532 BCE) till the destruction of the second temple (70 BCE), Adams is inspired by the global financial crises of 2008 that affected many people economically, socially, and personally. Five major categories are covered.

1. Family Life and Marriage 
2. Status of Women and Children 
3. Work and Financial Exchanges 
4. Taxation and the Role of the State 
5. The Ethics of Wealth and Poverty

Starting with the family as the basic unit of society, Adams points out the difference between “household” and “family,” saying that they were not “synonymous” as the latter was basically related by kinship while the former means living together in one place. Thus, a servant or slave in the house would be considered a member of the household. Often based on the hierarchical structure where the father was the head of the family, young females were married into and lived with the household of their husbands. The demographics before the exile period shifted from “house of the father” to “house of the fathers” showing a greater solidarity among the Judeans, while they were ruled by their foreign masters. In other words, the people were more cohesive after the exile experience, in contrast to the original clans instituted after Moses’ leadership. Even so, the structures were more complex as economics often determined household formation. The rich would have their own household structures intact while the poor who could not afford land or property would serve their richer bosses in exchange for lodging and basic needs. We also see how the Sabbath helped kept families together as they observe a common celebration each week. Three-generation households were unlikely as often the economics determined the size. In the pre-exilic period, many kings did not live beyond their forties. Often, the powerful determined the way trade was conducted. Persians dominated maritime trade (539 – 450 BCE). Many Judeans went back to agrarian work. Living together was more a matter of economics which was why many poorer households remained small.   The rich often had larger households simply because they could afford it. Marriages were directly affected by economic motivations where financial stability could be secured via betrothal and marriage. There were also tensions related to intermarriages where economic practicalities can trump the concerns over the corruption of the “holy seed.” For instance, Adams points out the cruel acts in Ezra 10:3 where economic concerns took priority. Such economics were such a big concern that marriages, dowries, even divorces, had major implications.

"The Return of the Kosher Pig" (Rabbi Itzhak Shapira)

TITLE: Return of the Kosher Pig
AUTHOR: Rabbi Itzhak Shapira
PUBLISHER: Clarksville, MD, Lederer Books, 2013, (334 pages).

The title is provocative, even offensive to some. The idea is intriguing at best, but also controversial especially to Judaism. The book is food for thought on many levels. In a passionate plea for Jews to consider Yeshua as the Messiah, Rabbi Itzhak Shapira brings together the concepts of kosher and unkosher, clean and unclean, and applies the understanding to the Person of Yeshua, or Jesus as the Messiah. For centuries, Jews have accused both Christians and Messianic Jews as unkosher, unclean, and to be put together under the same category as pigs. The author knows the negative sentiments firsthand, as he himself was once so paranoid about pig and pork, that any other meat placed next to pork, he would not even touch.

His main focus in this book is to build bridges between Jews and Gentiles; Jews in general and the Messianic Jews. How successful he is will be arguable but the intent is honourable. He begins with the Jewish historical and cultural understanding of Jesus, which many Jews brand Jesus as "Yeshu" which is an acronym for "may his name be blotted out." In Jesus, Jews will readily consider him the greatest of all uncleanness. It is all because of an incorrect interpretation of the Old Testament Scriptures in the first place. Incorrect interpretation had shaped the understanding of Jesus. Shapira gives a list of false Jewish prophets who then misjudged Jesus. He points out the legitimacy of Jews who accepted Jesus as Divine Messiah. He highlights primary Jewish sources like the mitzvot, the Brit HaChadasha, and the development of the Rabbinic Literature. He relates the secondary literature such as the Talmud, the Targums, and others that influence the Jewish understanding of Jesus. He builds a bridge between Messianic Jews and other Jews saying that they hold in high regard as well, people such as Rabbi Shlomo Yitzhaki, Abraham Ibn Ezra, Rabbi David Kimhi, Rabbi Moshe Ben Maimon, Rabbi David Altshuler, Rabbi Menachem Mendel Schneerson, and others.

The phrase "kosher pig" has more to do with the interpretative framework. Eventually, pigs will be kosher. At the end, the most unkosher and "offensive" person in Jewish mind, will be made kosher and clean in the minds of people. That is why the return is anticipated and this return understood in the person of Jesus as the Divine Messiah, the very person that many Jews had rejected in the first place. The author digs deep into Jewish literature. He argues for the case of God being One. He affirms that Jesus is the One having Full Authority as God in Heaven.  Quoting Scripture extensively, he argues that there is no contradiction of Jesus claims to be Divine. The Son of God is "Yeshua" (Mishlei 30:4).

Shapira continues with evidence provided through case studies, that Judaism anticipates a Divine Messiah. Slowly, he brings in New Testament evidence too, that God is Creator, Redeemer, Messiah, and Divine. It is densely populated with Jewish commentaries, teachings of top Rabbis, interpretations, contextual analysis, and other Jewish evidence that urges readers to consider again that Jesus is not to be blotted out as many insist on. Finally, Shapira concludes with a plea for the people of Israel not to form conclusions based on faulty interpretations in the past. Weigh the evidence carefully. See how Moses and the prophets spoke of the Messiah beautifully. For the "pig" will return to Israel, and when that happens, do not case him out again. This pig is not an unclean creature. It is a symbol of reconciliation between God and man. Let truth shine forth. Let no prejudice blindfold us.

Boldly written, this book is filled with Jewish literature that argues the salvation of man is through Judaism, in particular the person of the Divine Messiah, Yeshua. He is Redeemer and comes with the full authority of God. The casual reader may be overwhelmed by the piles of Jewish documents and references. Those familiar with Judaism and the principles of Jewish interpretation will be tempted to read the arguments. While primarily written for Jewish minds and ears, Christians who are not familiar with Judaism may find this book a little hard to read or understand. The main point is that, it is an apologetic, a plea for Jews to re-consider the path of grace, to move from seeing Jesus as "Yeshu" to see Jesus as "Yeshua," the Divine Messiah.

Rating: 4 stars of 5.

conrade

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This book is provided to me courtesy of Lederer Messianic Publications and Cross Focused Reviews in exchange for an honest review. All opinions offered above are mine unless otherwise stated or implied.

"Prophet on the Run" (Maruch Moaz)

TITLE: A Prophet on the Run
AUTHOR: Baruch Moaz
PUBLISHER: Wapwallopen, PN, Shepherd Press, 2014, (96 pages).

What message does Jonah has for us today? Is the biblical book of Jonah a literary fiction or a historical narrative? How do we read the prophet with a Hebrew mindset? These are some interesting questions for anyone attempting to study and learn from the biblical book of a prophet running away from God.

According to Bible teacher, Baruch Moaz, the book of Jonah is a historical narrative. That is why it is categorized under the Prophets rather than Poetry. Moreover, God surely can do miracles. That is why it is not logical to presume the book is fiction. If God be God, He can choose to operate within the laws of normalcy or to intervene under exceptional circumstances. Moaz touches on other modern queries such as:

• What date is Jonah written?
• What about Nineveh's destruction?
• What about the language of the book?
• Who is Jonah?
• What is the central message of Jonah?
• Is there a relevant message for us today?

Moaz goes on to outline the four chapters of the book with an original translation of the Hebrew into English. While the introduction gives us a framework of some of the interpretative perspectives of the Jonah contexts, the main body of the book focuses on lessons we can glean from the prophet's life and narrative. Lessons such as the seriousness of sin among the people of Nineveh; it is hard to run away from God's calling; the patience of God to cajole Jonah into eventual repentance; the absolute sovereignty of God over all nations, not just the Jewish people; and how God watches over the greatest and the least of all nations.

Written without the baggage of heavy theological jargon or scholastic complexity, Moaz has written a very readable and practical book for laypersons to learn with. The small book surveys the four chapters of Jonah with this main message that God is Lord of all nations. At the same time, it also prepares us for the New Testament revelation that unity in the Lord is the focus of bringing all people under one God. Each chapter ends with a point by point summary. It offers questions for group discussions. It prompts personal reflections. It reminds us succinctly that we read the Bible not for knowledge sake but for knowing God more. I appreciate the brevity and simplicity of the book. Sometimes, Bible teachers tend to give too much or too little of the prophetical contexts. Too much will leave the layperson lost and discouraged. Too little will mean not being able to learn more than plain reading of the text. Moaz does a good job in providing just enough to whet our appetite for more. Though the book can be read for personal and individual devotions, it is best used within a context of a group study. I recommend this book for any Church groups who would like to study the Book of Jonah together.

Rating: 4.5 stars of 5.


conrade

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This book is provided to me courtesy of Shepherd Press and Cross Focused Reviews in exchange for an honest review. All opinions offered above are mine unless otherwise stated or implied.

"Introduction to Messianic Judaism"

TITLE: Introduction to Messianic Judaism: Its Ecclesial Context and Biblical Foundations
AUTHOR: David Rudolph and Joel Willitts, (editors).
PUBLISHER: Grand Rapids, MI: Zondervan Academic, 2013, (336 pages).

This anthology of essays is written by top scholars, theologians, evangelicals and messianic Jews, with a singular purpose: giving readers a "portal" into the movement of early Jewish believers from the first century to the present age. We all know about the Jewish heritage of Jesus, and the importance of the Old Testament to the New Testament Church. Society has often hyphenated Judaism and Christianity into a singular word: "Judea-Christian." Messianic Jews are people who are Jews by heritage, and Christians by professed faith. What better way to introduce Messianic Judaism than the invite Messianic Jews to write about it. As general editors, David Rudolph and Joel Willitts bring together 27 articles from 26 theologians, scholars, Jews, evangelicals, most of them coming from North America, Europe, and Israel. In this book, the editors attempt to find a link between the early Jewish pioneers more than a hundred years ago to the current 21st Century Messianic Jewish community. The project is one way to help Gentile Christians appreciate the "epistemological" aspect of Messianic Judaism by digging into the roots of early Christianity from Jewish eyes. It also helps one to understand the "ecclesiological" link between Judaism and the modern Church, and how the Church is one with both Jews and Gentiles together. Other reasons include a desire to cultivate a dialogical relationship between Jews and Christians through praying for one another, sharing the gospel, encouraging one another to work together, ministry work, and dialogue. The "Christological" aspect is also studied simply because Jesus himself was a Jew.

Part One comprises articles written by recognized leaders in the Messianic Jewish community. This is the contribution from the Jewish perspective. David Rudolph surveys the history of Messianic Judaism from the first four hundred years in the Common Era (CE or AD) and the 18th Century, to the modern age, focusing on the Matthean community and the Jerusalem community. Rudolph and Klayman look at the distinctiveness of Messianic synagogues from the main synagogues, through their centrality of Yeshua, the use of the New Testament, the presence of Gentiles among the worshipers, and how both Jews and Gentiles work together to build the synagogue. Klayman also writes on the manner of worship and prayer in these congregations that are distinctively Jewish, and yet Christian. Carl Kinbar looks at the interpretation of Scripture, as well as the interpretation of it. There are interesting insights about how Messianic Jews see Scripture less from a technical biblical scholarship angle, but more from the context of an "interpretive tradition" that is soaked with history and tradition. Russ Resnik brings together Jewish ethics and Jesus' teachings to reveal how God is manifested in the working out of good works. Stuart Dauermann shows us that outreach is also very much alive and vibrant in Jewish communities. While missional methods vary according to contexts, the heart of the structure is similar: covenantal participation of past, present, and future, together in a common gathering place. We also learn about how Jewish outreach is different from Christian evangelism. For example, while Christians tend toward "personal evangelism," Jewish outreach prefers the community invitation method, where those who are far out, are invited to draw near. Rachel Wolf makes a contribution on the place of women who have become identified with pioneer work as well as integrating a cultural identity.  Akiva Cohen tells the inside story of Messianic Jews in Israel, their return to Israel, and their relationships with the fragile Middle East climate among Palestinians, Israelis, and others. Mitch Glaser shares about some national organizations that attempt to preserve commitment to Israel, assimilation matters, involvement among Jews, Torah observance and tradition, as well as their vision for the future generations. Mark Kinzer looks at how Messianic Jews relate with the rest of the Jewish world in both directions. He tackles the difficult task of understanding which party is more influential, the evangelical community on the Messianic Jews, or vice versa. Daniel Juster tries to bridge understanding between Gentile Christians and Messianic Jewish community through appreciating how histories shape the way they are. The affirmations in the article help to bring some basis for common identity and understanding. Jennifer Rosner then offers her thoughts about how dialogues can be encouraged between Jews, Christians, and Messianic Jews. She is optimistic that Messianic Jews can be a potent force for building bridges among Jews and Christians.

Part Two contains a wealth of knowledge from Christian leaders which forms the contribution from the Christian perspective. We read of Daniel Harrington's description of Matthew's version of the community of believers. After all, Matthew is most Jewish of all the gospels, and is also written primarily for a Jewish audience. Harrington proposes that it is Jesus that brings all things together. Darrell Bock gives his take on the unity of Luke-Acts, claiming that the church is the New Israel. Richard Bauckham examines early participation of Gentiles into Jewish communities, and how the early apostles help to bring them into the fold. Craig Keener argues for the need for both communities to be inter-dependent so that they can mutually bless each other. William Campbell writes about Israel and the Church both theologically and dialogically. Scott Hafemann sees a huge redemption motif in the relationship between Israel and Gentiles, using the book of Romans for his theological base. Justin Hardin reflects on what it means to be one in Christ while Todd Wilson takes a look at something that the Jews hold strongly: the Law. Others like renowned New Testament theologian such as Markus Bockmuehl looks at the gospels, the Son of David, and the genealogical records in order to make sense of the lineage of Jesus in the light of Christian faith today.

What is lacking for depth in any one individual topic, is more than compensated by the breadth of coverage of Messianic Judaism matters. The articles are relatively short, and resemble more like brief papers given at conferences rather than full-blown treatises. David Rudolph sets the framework with an introduction that gives readers an idea what to expect. I appreciate Joel Willitts's patient summary of each essay, giving apt and pithy statements to describe the main points of each contribution. Both of them offer their personal encounters with Jews, Christians, as well as Messianic Jews, and have given the Church, the Christian community as well as Messianic Jews, deeper insights not only on the different backgrounds of both Judaism and Christianity, but also the common heritage of being one in Christ. They have arranged the essays intelligently, moving from historical past to the contemporary era, touching on a rich tradition and describing how the tradition has evolved with the times. For the second part of the book, they have carefully compiled the essays and placed them with rough theological themes such as biblical theology, ecclesiology, soteriology, Christology, eschatology. The book appears to be a convergence of two worlds in two ways. Firstly, there are more similarities than differences between Judaism and Christianity. This is most evident in the Person of Christ from whom all blessings flow, all covenants are fulfilled, and all identities grafted into one. Secondly, there is also a meeting of like-minded people, whose interests converge not only in their areas of study, but also in the friendships that they have cultivated over the years. Willitts's concluding chapter weaves together the many positive strands of Jewish-Christian dialogues and areas of agreement. Perhaps the biggest value that I find beneficial for both Christians and Messianic Jews is the way Willitts has answered the question of "What does Introduction to Messianic Judaism has to say to us?" There is unity of faith. There is a faithful reading of the Scriptures according to tradition. There is a strong ecclesiological emphasis that respects the traditions of Judaism as well as the tenets of evangelicalism. There is a necessary reminder that Christians do not grow out of a vacuum of faith. Just like Jesus who was born into a Jewish world, and ministers in a Jewish environment, so we need to be sensitive to the common heritage. Indeed, this book will be a positive resource to bring about greater understanding between Jewish people and Christians, providing platforms for cooperation and teamwork, in a world that has increasingly become secular and materialistic. If there be any partnership, let the focal point be the common covenant in God. Let the focal person be Jesus Christ.

Rating: 4.5 stars of 5

conrade

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This book is provided to me free by Zondervan Academic and NetGalley without any obligation for a positive review. All opinions offered above are mine unless otherwise stated or implied.

"Abraham's Children: Liberty and Tolerance in an Age of Religious Conflict"

TITLE: Abraham's Children: Liberty and Tolerance in an Age of Religious Conflict
AUTHOR: Kelly James Clark (editor)
PUBLISHER: Yale University Press, 2012, (312 pages).

This book is a bold defense of religion as a force for good and tolerance rather than a source for violence and intolerance. Triggered by the persistant rants of the New Atheists such as Christopher Hitchens, Sam Harris, and Richard Dawkins, the author goes back to the origins of the monotheistic religions, that owe their beginnings to the Patriarch Abraham. Fifteen contributors are invited to contribute to the main thesis of the book, that it is possible to retain the religious identity, beliefs, and practices, and at the same time, affirm tolerance and respect for other faiths. The five Jewish advocates are Einat Ramon, Dov Berkovits, Leah Shakdiel, Arik Ascherman, and Nurit Peled-Elhanan. The five Christian representatives are Jimmy Carter, Nicholas Wolterstorff, Ziya Meral, Hanna Siniora, and Miroslav Volf. The five Islamic respondents are Abdurrahman Wahid, Hedieh Mirahmadi, M. Fethullah Gulen, Rana Husseini, and Abdolkarim Soroush.

The editor first highlights the three major caricatures that the New Atheists and many people point their fingers at. Firstly, the Jews have been accused of their religion as violent, based on their historical destruction of the Canaanites, saying that the Jews are intolerant because of an intolerant God. Secondly, many have accused Christians of violence, using the Crusades as an example. Thirdly, many accuse Muslims of terrorist behaviour because of their Islamic links. The purpose of the book is thus to debunk all of these three caricatures, by letting these fifteen contributors argue two ways. Firstly, that their religion has been misunderstood. Secondly, true practice of the Abrahamic faith by all three religions actually promote tolerance and goodwill toward all people. There are three common underlying beliefs by all these three faiths.

1. The religion teaches mercy.
2. That the human race is created in the image of God, and are to be respected and cherished.
3. Humility is a mark of the true religious practitioner.

These three common distinctiveness do not spread violence or intolerance. Instead, it will create space for all faiths to co-exist freely. The rest of the book shows how that is so.

A) The Jewish Perspective

Dr Einat Ramon, the first woman rabbi, argues in her essay that the Jews remember their humiliation and persecution in the past, but do not "dwell" in them. Their firm belief that they are the ones to bring hope to the world, undergirds their desire to bring goodwill to all. The biblical basis of respecting humanity, pluralism, and human solidarity remains consistent to this day.Using her family's example of moving from persecution to independence, she says that Jews respect freedom even more because they themselves have experienced freedom from slavery.  As for the Palestinian-Jewish conflict, the issues are more complicated than mere religious differences. Rabbi Don Berkovits say that Judaism has more to do with the love of life, and the Torah gives shape to this. He too sees Jews as victims of many persecutions, mainly due to the practice of idolatry in the history of Israel. He says that only "mutual trust" can help turn one another into a "mutual other." He argues that violence, if any, is never the problem of one group, namely the Jews. It is far more complex.

Leah Shakdiel argues similarly that the Jews have been victimized more than being the oppressors. They are the "ultimate victims." In fact, he argues that both Israel and the Palestinians have a common concern: Identity. He admits that there are some radical sects who operate in the name of Zionism who are giving Judaism a bad name. They need to be "corrected."  The important exercise is to read the religious texts carefully and "challenge dangerous readings" and "leaders." Arik Ascherman argues that Judaism promotes "universal human rights and social justices." The truly mighty is the one who is able to turn an enemy into a friend. Nurit Peled-Elhanan's essay laments the problem of some "Israeli Education" that has become intolerant. The key problem lies in the definition of "others" or those outside the Jewish people. Judaism teaches welcoming the "other." Textbooks that teach otherwise must be corrected to reflect the true teachings of Judaism. Again, religions texts need to be read and interpreted from the Torah, and not from the eyes of sinister people.

B) The Christian Perspective

Jimmy Carter begins by saying that Christians can embrace all other religions in the pursuit of peace and alleviating human suffering. Christians are in the forefront of peace and women's rights. A key observation Carter makes is that fundamentalistic behaviour is not a religious behaviour but a human tendency. The very well respected Nicholas Wolterstoff is a strong advocate for justice and peace. He argues that to be intolerant to others is to wrong God.  He then defines the nature of tolerance and how it can be practised. Intolerance is unjust. Intolerance violate the dignity of the other. Intolerance wrong God. He goes back to Augustine to highlight a state of weeping for others, and that love is the way to derive true happiness. He also takes the Calvin's position that "to inflict injury" another is to "wound God." Love, justice, and the practice of the image of God are key tenets of the Christian faith. The third contributor, Ziya Meral, goes on the offensive, that instead of religions being the source of violence and intolerance, it is the reverse. In fact, the denial of religious freedom is the "most widespread" problem. Several reasons point to this sad state. Firstly, media, and human rights organization may fight for freedom, but "shun religious freedom." Secondly, many leaders are plain ignorant about what religions mean. This create blind spots regarding religions, which further aggravates the ignorance. He argues that there is a need to speak up for practitioners of ALL religions, from a pragmatic, ethical, and a theological perspective. Like Christ, one needs to share the pain and suffering not only with fellow believers, but with all people suffering or in pain. The fourth contributor, Hanna Siniora is a Palestinian Christian who speaks as a "minority within a minority." He accepted a call to participate in the peace talks, giving readers insights into the various complexities between the various groups. His life is a testimony of advocating peace at the risk of personal safety. Miroslav Volf preaches universal respect, reconciliation and peace. Growing up as a victim of a land of intolerance, he criticizes those who accuse Christianity of advocating violence when the truth is, the world is a system of interconnected groups, rather than a single religion. Of all the contributors, Volf comes most direct in defending the religions of Islam, Christianity, and Judaism. The true mark of the Church is tolerance, freedom, love, and honouring one another. In fact, honour is a better emphasis than mere tolerance. After asking who wins the prize for "intolerance," Volf admits he is unwilling to judge who.

C) The Islamic Perspective

Abdurrahman Wahid believes that God does not need to be defended because "nothing can threaten God." This straightaway dispels anyone who fights for God in order to defend God. He says that religious understanding is a process, and that the true Muslim is one who is "content to live in peace with others, whose paths and views may differ." Hedieh Mirahmadi says that Islam is moderate, and promotes the "middle way." It advocates a universal principle of accepting one another. He blames extremists for the negativity surrounding religions. If God accepts us, why can't we accept one another? He urges patience from others to let the Islamic world struggle to "reclaim the image of Islam as a religion that is equitable, just, and socially responsible." M. Fethullah Gulen says that Islam embodies  divine mercy and tolerance. It is because God is inclusive, Muslims need to be inclusive. Islam means submission to God. He says that the dichotomy of the world into Islamic world and non-Islamic is wrong. War is not an essential. Peace is. Rana Husseini decides to focus on the subject of "honor," or violence against women. He blames the Western media for erroneous coverage of "honor crimes and women." Many of these killings are not religious but cultural. The essay is complex and needs careful reading in order not to misunderstand the content and the intent. The key response is to speak out against violence in a consistent way of "uniformed denunciation." Finally, Abdolkarim Soroush talks about the Islamic perspective of tolerance, and that it is POSSIBLE for Muslims to keep their Muslim values as well as live in a democratic society. Tolerance to him is "an extra-religious virtue," worthy of practice.

My Thoughts

All of the fifteen contributors put up outstanding defenses of their religions. I find their arguments a lot more reasonable and convincing than the rhetorics of the naysayers, especially the New Atheists. Clark has given us a compelling look at the inner workings, thinking, and theological background of three major religions. Granted that there is no way to totally eradicate religions, or secularism for that matter, why not make the best of it? More importantly, readers are encouraged to be open to let the religious practitioners, theologians, scholars, and experts shine the way forward to peace, goodwill, true tolerance, mercy, and to show humility to one another in dialogue. This book does a great job in dispelling the three major erroneous caricatures of Islam, Judaism, and Christianity. It is a book that needs to be written. It is a book that needs to be read. It is a book that bridges the gaps between different faiths. 

What I find lacking is the intensity of engaging the accusations that religions are the source of violence and intolerance. Most of the contributors adopt a conservative stance of sharing personal stories and their understanding of what their religions mean and not mean. In general, they are more positive in their religious outlook than their secular counterparts. They may have argued their points well, I am not sure how well others will receive it. Although the book has only scratched the surface of a very complex topic, nonetheless, it has scratched the right itch in the right direction. 

Kudos to Clark for a good job.

conrade

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This book is provided to me free by Yale University Press and NetGalley without any obligation for a positive review. All opinions offered above are mine unless otherwise stated or implied.