We’ve been discussing how to read the verse in Micah (4:5) which foretells that the nations will walk in the name of their gods, while the Jews will forever walk in the name of the Lord our God. The classical commentaries read the two halves of the verse as contrasting. The nations worship of their gods will last only until the end of days (when they recognize the true God), or, even worse, the false gods will lead those nations to ruin and destruction. Yet, both R’ Morris J. Raphall in his Thanksgiving sermon of 1858 and R’ Shmuel Rabniowitz addressing Pope Benedict XVI at the Western Wall in 2009 read the verse as affirming, opening a door to religious inclusivism.
Is there room for such inclusivism or pluralism in Jewish theology?
A thesis that accepts this approach was formulated by the 18th century German Talmudic scholar, and anti–Sabbatean, R’ Yaakov Emden. In his work Luach Eres (see article on page 531 here), he asserts that the blessing of the Amidah prayer against heretics is not referring to anyone of another (non-Jewish) religion. In fact, he says, anyone who truly believes in a different religion (even the most distorted and confused of them) with a full heart has not sinned. However, if one were to convert from the religion they believe in for external reasons, such as for money, fame, revenge, or lust, such a person is a meshumad, a rebel or destroyer. Even were that person to convert from the religion they truly believe to Judaism, such a person is not a convert.
R’ Emden continues providing theological opening for R’ Raphall and R’ Rabinowitz:
However, one who worships their god since he knows nothing else and recognizes no other, if he does so from a pure heart, he is free from sin. And we do not hold back from him the rewards he deserves for his proper intent. For our Sages say as follows, “the righteous of the nations of the world have a share in the world to come.” Furthermore, Jeremiah praises them, “Does a nation rebel against its god, though it is not truly God?” (unless, of course, one forsakes their original religion for they believe they have found the truth elsewhere for then they do so not as a rebellion). And it says, “All the nations shall walk each in the name of their god,”... For God wants the (proper intentions of the heart, for he seeks all hearts.
R’ Emden’s thesis leaves many unanswered questions. How can the prohibition against idol-worship be violated if one who truly believes in their own religion is free from sin? What if a Jew believes in the truth of another religion, is such a person free from sin? Perhaps R’ Emden would limit his contention to monotheistic religions, similar to R’ Raphall’s reading of Micah, “Each denomination may follow its own ideas of divine worship,” the divine is the one God, the style of worship is different. However we address these issues R’ Emden’s theology is (perhaps unknown to R’ Raphall) a basis of unity to R’ Raphall’s vision.
I have no stake in the internal Christian controversy of salvation by works or by grace. While there may be Jewish scholars who would be uncomfortable with the formulation of R’ Emden, it is the rare traditional Jew that would exclude the righteous of other faiths from eternal reward. Lewis, however, has to deal with this question and does in The Last Battle. We have discussed this elsewhere, but in our context Lewis’ inclusion of Emeth in the Narnian eternity suggests he agrees with R’ Raphall’s pluralistic statement, “Every religious body adopts practically the same rendering of the words of the prophet. (Micah iv.5.) “Each denomination may follow its own ideas of divine worship and we will adhere to our idea!”
Next, we'll turn back to our Narnian Ba'alei Teshuva (those who have repented)!
No comments:
Post a Comment