"The American Lutheran Church and the Jewish Community"

General Convention of the American Lutheran Church

1974

[posted with the permission of the ECLA Department for Communication]

There are many cogent reasons which urge us to reconsider the relationship of Lutherans, and indeed of all Christians, to Jews. Christians are not as aware as they should be of the common roots and origin of the church and the Jewish tradition of faith and life. Both Judaism and Christianity regard the Hebrew Bible -- the Old Testament -- as the document which bears witness to the beginning of God's saving work in history. They worship the same God and hold many ethical concerns in common, even though they are divided with respect to faith in Jesus of Nazareth as the Messiah.

Christians must also become aware of that history in which they have deeply alienated the Jews. It is undeniable that Christian people have both initiated and acquiesced in persecution. Whole generations of Christians have looked with contempt upon this people who were condemned to remain wanderers on the earth on the false charge of deicide. Christians ought to acknowledge with repentance and sorrow their part in this tragic history of estrangement. Since anti-Jewish prejudice is still alive in many parts of the world, Christians need to develop a sympathetic understanding of the renewal among Jews of the terror of the Holocaust. It is as if the numbness of the injury has worn off, old wounds have been reopened, and Jews live in dread of another disaster. Christians must join with Jews in the effort to understand the theological and moral significance of what happened in the Holocaust.

We need also to look to the future to see if there are things Christians and Jews can do together in service to the community. Better communication between Christians and Jews can lead to more adequate joint efforts on behalf of a humane society. The new atmosphere in theological research and interfaith encounter which has developed within recent years summons us to undertake serious conversations with Jewish people. Some Christians feel a special concern to explore the contribution which American churches might make in and through contacts with their Jewish neighbors and others to a resolution of the conflict in the Middle East that will be to the benefit of all those living in that region.

The urgency of the foregoing considerations is heightened by the fact that about 50 percent of all Jews live in North America. As Lutherans we ought, therefore, to regard our Jewish neighbors as major partners in the common life.

We urge that Lutherans should understand that their relationship to the Jewish community is one of solidarity, of confrontation, and of respect and cooperation.

Lutherans and Jews, indeed all mankind, are united by virtue of their humanity. Lutherans and Jews agree that all people, regardless of race, religion or nationality, are equally God's children, and equally precious in his sight. This conviction is based on a concept of God as Creator of the universe, who continues to care for his creation, whose mercies are over all his creatures.

The existence of Jewish congregations today shows that a religious tradition which traces its ancestry back to the time of Abraham is still living and growing. It is a tradition that gave rise to Christianity; a tradition from which Christianity has borrowed much. But modem Judaism has grown, changed, and developed considerably beyond the Judaism of biblical times, just as the modem church has grown, changed, and developed considerably beyond its New Testament beginnings.

It is unfortunate that so few Christians have studied Judaism as it grew and flowered in the centuries since the New Testament era. The first step for Lutherans, therefore, is to devote themselves to completing this long-neglected homework. It is strongly recommended that Lutherans ask the Jews themselves to teach them about this long and critically important period in Jewish history.

Our solidarity is based on those ideas and themes held in common, most of which were inherited by Christianity from the Jewish tradition. It is important to note that the ministry of Jesus and the life of the early Christian community were thoroughly rooted in the Judaism of their day. To emphasize the Jewishness of Jesus and his disciples, and to stress all that binds Jews and Christians together in their mutual history is also to attack one of the sources of anti-Jewish prejudice. We are, after all, brothers one to another. Judaism and Christianity both worship the one God. We both call Abraham father. We both view ourselves as communities covenanted to God. We both feel called to serve in the world as God's witnesses and to be a blessing to mankind.

This emphasis on solidarity is not meant to ignore the many differences that exist between Lutherans and Jews. Rather it is through an understanding and appreciation of what we have in common that we can best discuss our differences. But for the moment, Lutherans have an obligation to fulfill -- namely, to understand adequately and fairly the Jews and Judaism. This is the immediate purpose of Lutheran conversations with Jews.

It is hoped that as Lutherans better understand this similar, yet different religious tradition, the wounds of the past will be healed, and Lutherans and Jews together will be able to face the future receptive to the direction of the Holy Spirit as he seeks to accomplish the will of the One in whom all men live and move and have their being.

American Lutherans are the heirs of a long history of prejudicial discrimination against Jews, going back to pre-Christian times. The beginnings of this history of hate are obscure, but gross superstition and the desire for a scapegoat were prominent aspects. The separation between church and synagogue became final by the end of the first century. When Christianity was made the official religion of the Roman Empire, a systematic degradation of Jews began in which both church and empire played their parts. Jews were regarded as enemies who were to be eliminated by defamation, extermination, prohibition of their writings, destruction of their synagogues, and exclusion into ghettos and despised occupations. During these 19 centuries, Judaism and Christianity never talked as equals. Disputation and polemics were the media of expression. More recent developments reflect the continuation of patterns of ethnic behavior growing out of this heritage, by which Jews have been excluded by non-Jews, and have, in turn, themselves drawn together in separate communities.

No Christian can exempt himself from involvement in the guilt of Christendom. But Lutherans bear a special responsibility for this tragic history of persecution, because the Nazi movement found a climate of hatred already in existence. The kindness of Scandinavian Lutherans towards Jews cannot alter the ugly facts of forced labor and concentration camps in Hitler's Germany. That the Nazi period fostered a revival of Luther's own medieval hostility toward Jews, as expressed in pugnacious writings, is a special cause of regret. Those who study and admire Luther should acknowledge unequivocally that his anti-Jewish writings are beyond any defense,

In America, Lutherans have been late and lethargic in the struggle for minority rights in the face of inherited patterns of prejudice. We have also been characterized by an inadequate level of ethical sensitivity and action in social and political areas.

Customarily, American Lutherans have increased misunderstanding by trying to picture Jews as a "denomination" or "faith-community" like themselves. Actua}ly, Jewishness is both a religious phenomenon and a cultural phenomenon which is exceedingly hard to define. While for most Jews, ancient and modem, it is seen as a matter of physical descent, the aspects of religion and nationhood have at times occupied decisive positions, as is currently true in regard to Zionism. We create misunderstanding when we persist in speaking of "Jewish" creeds and "Jewish" theology, for not all Jews necessarily believe in Judaism, although that religion is their heritage.

Judaism, while it does indeed have teachings, differs markedly from Christian denominations in that its essence is best summed up not in a set of beliefs or creeds, but in a way of life. The distinctive characteristics of the words "Jew" and "Judaism" should neither be ignored nor should they be revised to fit better with Christian presuppositions. We must rather allow Jewishness to be defined by Jews, and content ourselves with the already tremendous difficulties of trying to keep aware of the complexities of this shifting and not uncontradictory self-understanding.

To the extent that both religious practices and theological reflection manifest themselves among Jews, some basic guidelines can be attempted. There is no reason why Jewish practices and beliefs should be understood or judged differently from those of any minority group. They ought, indeed, to be respected especially by Christians, since they flow from a tradition which served as the "mother" of Christianity. But even where they are in disagreement with the practices and beliefs of Christians, they still deserve the same full protection and support which are given to the religious convictions of any American citizen. While modem interest in ethnicity has furthered the appreciation of diversity of heritages, American Lutherans still need warnings against bigotry and urgings to work toward minority rights.

The unique situation of the sharing of the books of the Hebrew Scriptures by Lutherans and Jews is the source of great problems as well as the potential for significant dialogue. Because Jews are not a "denomination'' with a unity shaped by a theological consensus, these Scriptures do not have the same role for them as they do for us. For both Jews and Lutherans the Old Testament has a kind of mediate authority. For Jews this authority is mediated by millennia of tradition and by the individual's choice as to whether or not he will be "religious". For Lutherans as well, the Hebrew Scriptures do not have independent authority. They gain their significance from their role as Old Testament and are subordinated to the New Testament Christ, in whom they find a complex fulfillment, involving cancellation as well as acceptance, and reinterpretation as well as reaffirmation. Lutherans must affirm what Jews are free to accept or reject, namely, that it is the same God who reveals himself in both Scriptures. The consequence of this is that Lutherans must view Judaism as a religion with which we in part agree wholeheartedly and yet in part disagree emphatically. Judaism worships the same God as we do (the God of Abraham is our God), yet it disavows the Christ in whom, according to Christian faith, all God's promises have their fulfillment and through whom God has revealed the fullness of his grace.

In view of these divergences, Lutherans and Jews will differ, sometimes drastically, about questions of biblical interpretation, especially in regard to Christian claims about the fulfillment of the Old Testament. Such disagreements should not be the cause of either anger or despair, but rather should be seen as the doorway to a dialogue in which there can occur the discovery of both the real sources of the divergences and their appropriate degree of importance. Out of such learning there can come a mutuality of understanding which can make witness far more meaningful.

In recognition of the solidarity that unites us and of the tensions and disagreements which have divided us, we affirm the desire of the American Lutheran Church to foster a relationship of respect and cooperation with our Jewish neighbors.

Jews and Lutherans live together in the same society. They have common problems and obligations. The bonds of common citizenship ought to impel Lutherans to take the initiative in promoting friendly relationships and in making common cause with Jews in matters of civic and social concern. It is of special importance that Lutherans demonstrate their commitment to the intrinsic worth of Jewish people by giving them all possible assistance in the struggle against prejudice, discrimination, and persecution. Jews and Lutherans need not share a common creed in order to cooperate to the fullest extent in fostering human rights.

Within a context of respect and cooperation, Lutherans should invite Jews to engage in a mutual sharing of convictions. Lutherans who are aware of the Jewish roots of their faith will be moved by both a sense of indebtedness and a desire for deeper understanding to share on the level of religious commitment. Many Lutherans wish to engage in a mutual sharing of convictions, not only for the sake of greater maturity, but also because Christian faith is marked by the impulse to bear witness through word and deed to the grace of God in Jesus Christ.

It is unrealistic to expect that Lutherans will think alike or speak with one voice on the motive and method of bearing witness to their Jewish neighbors. Some Lutherans find in Scripture clear directives to bear missionary witness in which conversion is hoped for. Others hold that when Scripture speaks about the relation between Jews and Christians, its central theme is that God's promises to Israel have not been abrogated. The one approach desires to bring Jews into the body of Christ, while the other tends to see the church and the Jewish people as together forming the one people of God, separated from one another for the time being, yet with the promise that they will ultimately become one.

It would be too simple to apply the labels "mission" and "dialogue" to these points of view, although in practice some will want to bear explicit witness through individuals, special societies, or ecclesiastical channels, while others will want to explore the new possibilities of interfaith dialogue. Witness, whether it be called "mission" or "dialogue", includes a desire both to know and to be known more fully. Such witness is intended as a positive, not a negative act. When we speak of a mutual sharing of faith, we are not endorsing a religious syncretism. But we understand that when Lutherans and Jews speak to each other about matters of faith, there will be an exchange which calls for openness, honesty, and mutual respect. One cannot reveal one's faith to another without recognizing the real differences that exist and being willing to take the risk of confronting these differences.

We wish to stress the importance of interfaith dialogue as a rich opportunity for growth in mutual understanding and for a new grasp of our common potentiality for service to humanity. We commend to the American Lutheran Church the LCUSA document, "Some Observations and Guidelines for Conversations between Lutherans and Jews", as a helpful means toward realizing the goals of interfaith dialogue. It should be understood that the LCUSA document limits itself to the aims and methods of dialogue and does not attempt to cover the entire field of Lutheran-Jewish relationships. Consequently, its comment that "neither polemics nor conversions are the aim of such conversations" does not rule out mission.

The LCUSA "Guidelines" wisely suggest that "the State of Israel" be one of the topics for Jewish-Lutheran conversations. The tragic encounter of two peoples in the Middle East places a heavy responsibility upon Lutherans to be concerned about the legitimacy of the Jewish state, the rights of the Palestinians, and the problems of all refugees.

The history and circumstances of the Israeli-Arab conflict are very complicated. It is understandable that Lutherans should be deeply divided in their evaluation of the situation in the Middle East. In Jewish opinion, Israel is more than another nation. It is a symbol of resurrection following upon the near extinction of the Jewish people within living memory. There are also some Lutherans who find a religious significance in the State of Israel, seeing in recent events a fulfillment of biblical promises. Other Lutherans espouse not a "theology of the land", but a "theology of the poor", with special reference to the plight of the Palestinian refugees. Still other Lutherans endorse what might be called a "theology of human survival", believing that the validity of the State of Israel rests on juridical and moral grounds.

It seems clear that there is no consensus among Lutherans with respect to the relation between the "chosen people" and the territory comprising the present State of Israel. But there should be a consensus with respect to our obligation to appreciate, in a spirit of repentance for past misdeeds and silences, the factors which gave birth to the State of Israel and to give prayerful attention to the circumstances that bear on the search for Jewish and Arab security and dignity in the Middle East.