Marc H. Tanenbaum - Religious Values in an Age of Violence (Pere Marquette Theology Lectures)
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Religious Values in an Age of Violence (Pere Marquette Theology Lectures)
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Religious Values in an Age of Violence Pere Marquette Lecture in Theology ; 1976
author
:
Tanenbaum, Marc H.
publisher
:
Marquette University Press
isbn10 | asin
:
0874625084
print isbn13
:
9780874625080
ebook isbn13
:
9780585306513
language
:
English
subject
Theology, Doctrinal, Violence--Moral and ethical aspects.
publication date
:
1976
lcc
:
BT80.T34 1976eb
ddc
:
241.915
subject
:
Theology, Doctrinal, Violence--Moral and ethical aspects.
Page i
The 1976 Pere Marquette Theology Lecture
Religious Values iFn an Age of Violence
by Rabbi Marc H. Tanenbaum National Interreligious Affairs Director American Jewish Committee
Marquette University Milwaukee, Wisconsin March 28, 1976
Page ii
Dedication To Helga Adena, Michael, Susan
Copyright 1976 Marquette University Theology Department
Page iii
Preface
Throughout Judaeo Christian history there has been a profound lack of comfort between the ideas of violence and the best of the religious tradition. This discomfort has not been noticed by all persons at all times. Ancient Israel found it proper that a Divine Warrior should intercede on their behalf. German soldiers in World War I, at least, inscribed "Gott mit uns" on their belt buckles. Even today the chapel at the Air Force Academy has a cross in the form of a sword.
But in all religious traditions there has been a very strong judgment that much of the above is unseemly, that God blesses not war but peace, and that all religious men must cooperate together, truly to find peace in our time.
Rabbi Tanenbaum in this thoughful essay examines the situation of the world today, which he knows far better than most religious leaders by reason of his travel and wide ranging contacts. Finally he makes some suggestions on the role that Jews and Christians ought to play if the strongly pacifistic strain that runs
Page iv
through our tradition is to exercise its proper role in a troubled world.
Page 1
Moral and Ethical Values of Judaism
Neither the Bible nor Rabbinic Judaism has a word for "ethics". A small volume in the Mishnah often referred to as the "Ethics of the Fathers" because it contains much ethical instruction is entitled in Hebrew merely "The Chapters of the Fathers." Ethics is not conceived apart from religion, so that it is included in whatever expression the Bible and the Talmud use for religion. Ethics is part and parcel of "the way of life" of Judaism.
That Jewish "way of life" has its origins in the experience of the Divine Presence in the midst of the decisive events of the Exodus and of Sinai, events which have altered the entire course of human history. The children of Israel experienced the reality of the Lord of history through His involvement in their liberation from physical oppression, persecution, massacre, and injustices as "slaves unto Pharaoh in Egypt." To
Page 2
Pharaoh, who was worshipped as a Divine emperor and who was the source of law, never its servant, the Israelite slaves were regarded as chattel, "the untouchables" of ancient Egypt. (See the essay, "Between Mesopotamia and Egypt," by Prof. Ephraim Speiser, in the volume Jewish Expression, edited by Dr. Judah Goldin, Bantam Books).
At Sinai, the Israelites had a transforming experience of Divine Revelation as moral will which was ratified by an everlasting Covenant. Henceforth, the Israelites are perceived by God to be "a kingdom of priests and a holy nation." What an extraordinary Divine-human scenario! Yesterday, they were slaves, the outcasts of history; now an entire people are stamped with the dignity of priesthood and holiness, and are set on the course of history with a messianic task of redemption in society and through history until the coming of the Kingdom.
Israel's religion, Prof. David Flusser asserts, was a breakthrough in human consciousness. The God of Israel initiated
Page 3
a new era in the history of mankind, introducing a new concept of justice which is the central message of His revelation an uncompromising moral law, and an original social order to be established paradigmatically in the Holy Land of Palestine,1 conceived in this justice. This postulate of individual and social justice was not to be limited to Israel only. The Creator of the universe postulates this justice for all His human creatures; it was incumbent on all the peoples of the world.
The concept of justice which emerges from the Hebrew Bible is not just the regimen of mighty men the Bible does not identify God on the side of Pharaoh and his imperium! It stresses that God cares for the poor and unprotected, for the orphan, the widow and the stranger. The basis of social justice was not to be external power and might, but the reverence of God and obedience to His moral will.
To understand the idea of justice in Israel, we must bear in mind the Biblical teaching that the human being is created
Page 4
in the image of God, that each human life is sacred and of infinite worth. In consequence, a human being cannot be treated as a chattel or an object to be disposed of for someone's program or project or ideology, but must be treated as a personality, Every human being is the possessor of the right-to-life, dignity and honor, and the fruits of his or her labor.
Justice is respect for the personality of others and their inalienable rights, even as injustice is the most flagrant manifestation of disrespect for the personality of others. Judaism requires that human personality be respected in every human being in the female prisoner of war, in the delinquent, even in the criminal condemned to death. The supreme importance of the human being in the economy of the Universe is expressed in this Rabbinic teaching: "Man (the human being) was first created as a single individual to teach the lesson that whoever destroys one life, Scripture ascribes it to him as though he had destroyed a whole world; and whoever saves one life, Scrip-
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