Workshop 2, ICCJ Kiev July 13, 1999
Defining Jewish-Christian Values for a Just Society
by Simon Schoon
Some theses
Preliminary noteThere are no 'Jewish-Christian' values. I can only make a few remarks on Christian values, rooted in the Hebrew Bible and influenced by the renewed encounter with the Jewish People.(See A.A. Cohen, The Myth of the Judeo-Christian Tradition, New York 1971).
1. In the first article of the new Church Order of the (uniting) Protestant Church in the Nether lands is written, that the church "participating in the hope, given to Israel, expects the coming of the Kingdom of God". Here is expressed, that it is a central Christian conviction, that the Church is rooted in and has to learn from the hope of the People Israel. In article of the same Church Order it is emphasized, that "the Church is called to give shape to a solidarity with the People Israel, which can never be given up".
In other words, the missiological concept Missio Dei for God's aim with and involvement in the world can only be used, if it is made clear that both Israel and the church participate in this Missio Dei and that the missio of the church is rooted in and linked with the missio of Israel. Israel in the first place and the Church in the second place are equally called to be God's partners and co-creators.
2. Because of the fact that in the course of history Church and Christian theology have separated themselves from the Jewish People and have spread an anti-Judaic Gospel, there was not resistance enough in Christianity against the racist and antisemitic forces of destruction, that led to the Shoah, and many Christians have even supported these forces. Only tesjuwa (Hebrew) and metanoia (Greek) can bring renewal to the Church. The only task of the Church towards the Jewish People in a restored relation could bediakonia. (See P.M. van Buren, A Christian Theology of the People Israel, New York 1983, pp. 320-352). The Church hopes for mutuality and reciprocity in this renewed relationship with the Jewish People.
3. The Church is called to follow Jesus, the Jew, who lived wholeheartedly on the way of the Torah of his people. It is the eschatological hope of Israel, that in the pelgrimage of the nations to Jerusalem they will learn Torah that comes forth from Zion (Isaiah 22-4). It is the conviction of the Church, that this time has principally begun with the coming of Jesus. It is difficult to claim any 'fulfilment' of the prophetic vision. Church-history shows that the Church seperated herself with anti-Judaic fervour from the Torah.
This development deprived the Church for a big part of the possibility to define biblical values for a just society, because the Torah/Old Testament has a 'surplus' in comparison with the New Testament with respect to the emphasis on politics and social justice. The Dutch theologian K.H. Miskotte (e.g. inWenn die Götter schweigen. Vom Sinn des Alten Testamentes, München 1966, pp. 273-284 ) stressed again and again, that it is the task of the Church in the world to spread the anti-pagan testimony of the Hebrew Scriptures.
Of course, it is not possible to use the Old Testament in a fundamentalistic way to find in it directives for a just society today. The Old Testament can not and must not be separated from a long history of (re)interpretation in Jewish ánd Christian tradition. Also the re-interpretations of the Jewish tradition are very valuable theological data for Christians.
4. There is since the first centuries a longstanding invitation from Israel to the peoples of the world to participate in the Torah by living up to the Noachide commandments. The Church should take up this invitation and accept the extended hand. On this basis of these command ments Jews and Christians could try to formulate together values for a just society.
If Christians take up again the reflection on the Noachide commandments, they may discover a link with an early episode, described in the New Testament. The commandments, given to the Gentile-Christian Church by the apostles in Jerusalem (Acts 15), resemble the later Noachide commandments and are probably an early expression of these laws. (See F.-W. Marquardt, Was dürfen wir hoffen, wenn wir hoffen dürften? Eine Eschatologie, Band 1, Gütersloh 1993, pp. 200-335).
5. It is difficult, if not impossible, to formulate universal values in economics. Contexts are very different. Quite often 'universal' ideas serve only the interests of the already rich in the world. 'Global ethics' (Hans Küng) are urgently needed, but could become easily a vague common denominator. In the rich, Western world it is very necessary to plead for 'an economy of the enough' (Goudzwaard, Duchrow).
There should be listened to the calls of different liberation theologies. Latin American liberation theology has put an important challenge in the situation of neo-colonialism. Cooperation with economists, sociologists and politicians is necessary, to fall not into the pit of general messages and 'false utopianism' (Norman Solomon, Judaism and World Religion, London 1991, pp. 91-92). This prophetic theology has to be freed from its anti-Judaic mark, but cannot be neglected in its justified protest against the maldistribution of wealth in the world. One should listen long and carefully to the voices of the poor and the victims, because so does God - according to the Bible.
Feminist theology has made important contributions in fighting against patriarchal structures and domination. Homo-theology has called for attention to homophobia and to the discrimination and suppression of homosexuals in most countries of the world.
6. After the failure and falldown of the Communist ideologies there has been left in the world only the triumph of the market, the monopoly of capitalism. A Christian prophetic warning is needed, like formulated by Ronald Sider"It is idolatrous nonsense to equate justice with the outcome of a pure laissez-faire economy. It is simply false to think that a market economy, if freed from all government interference, would create what the Bible means with justice. Masses of poor people lacking capital are unable to afford even basic necessities. Concentrated wealth threatens democracy. Materialistic messages and practices corrode moral values, family life and God's creation" (in'Evaluating the Triumph of the Market', inHans Ucko [Ed.], The Jubilee Challenge. Utopia or Possibility? Jewish and Christian Insights, Geneva 1997, p. 120).
7. Social ethics need the inspiration of mysticism. Without this inspiration prophets will lose their perseverance because of the violent structures of the world.
The liberation theologian Gustavo Gutierrez writes"A commitment that takes shape in effective action is therefore required by the gratuitous love of the Lord, but let us not forget that an inverse moment is also neededthe contemplation that historical action calls for" (inWe drink from our own wells. The spiritual journey of a people, Maryknoll/Melbourne 1988, p. 113).
Christian communities could show an exemplary life, not as a substitute but as a challenge to church and society. For exampleCommunauté de Taizé, Franciscan communities, Bruderhof.
8. Around the year 2000 there is a great interest in the theme of the Jubilee Year and the working out of this biblical model for concrete social action. The danger of the proclamation of a Jubilee Year is its utopian character. Konrad Raiser (Secretary-General of the World Council of Churches)"If we consider the critical and prophetic potential of the jubilee principle, then it can help to uncover the self-destructive tendencies of the present global system of finance and economy and thus become a powerful call to responsibility" (in'Utopia and Responsibility', in Hans Ucko [Ed.], The Jubilee Challenge. Utopia or Possibility? Jewish and Christian Insights, Geneva 1997, p. 25).
9. What could the church practically do? Here a proposal of Ulrich Duchrow of three different approaches must be mentioned
a. Taming political and economic power structures through prophecy and law ('established church' approach).
b. Transforming one society in a corner of the Empire ('contrast-society' approach).
c. Refusing to cooperate with totalitarian systems and creating networked small-scaled alternatives (the 'counter-culture' approach in communities throughout all peoples).
10. The churches lose their right to speak up for social justice in the world, when they refuse to do their own homework and keep up unjust and even totalitarian structures in their own house.