David Novak
David Novak
David Novakis a Jewish theologian, ethicist, and scholar of Jewish philosophy and law. He is an ordained Conservative rabbi and has also trained with Catholic moral theologians. Since 1997 he has taught religion and philosophy at the University of Toronto; his areas of interest are Jewish theology, ethics and biomedical ethics, political theoryand Jewish-Christian relations...
NationalityAmerican
ProfessionTheologian
CountryUnited States of America
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Perhaps the main stumbling block to a better, and more fruitful, theological relationship with Judaism and the Jewish people has been the tendency of many Christian theologians to see the Christ event as the end of history.
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In historical messianism, the reign of the Messiah is brought about by a Jewish ruler powerful enough to gather the Jewish exiles back to the land of Israel, reestablish a Torah government there, and rebuild the Temple in Jerusalem.
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One cannot accept Christ and still be part of the normative Jewish community; one cannot live by Torah and still be part of the Church.
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The most important part of the process of mourning is regularly reciting kaddish in a synagogue. Kaddish is a doxology, which Jewish tradition has mandated children to recite daily in a synagogue during the year of mourning for a deceased parent and then on the anniversary of his or her death thereafter.
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The Jewish tradition presents itself as the greatest revelation of God's truth that can be known in the world. That is why we call ourselves 'the chosen people.' It is not that we choose ourselves. It means that we have been elected by God and given the Torah.
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To be a Jew, essentially and not just accidentally, is to regard the Jewish people as one's sole primal community. Election by the unique God requires total and unconditional loyalty to one people.
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A traditional rabbi is the man to whom the community and its members turn to rule on what Jewish law requires of them, particularly in cases of doubt.
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I first came to Jewish-Catholic relations in 1963, while studying for the rabbinate at the Jewish Theological Seminary in New York.
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It was in the early 1960s that my late revered teacher, Professor Abraham Joshua Heschel, became the first major Jewish theologian in America to enter into dialogue with Christian theologians on a high theological level.
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There is no question that Israelis - indeed, all concerned Jews - have to continue to work out a Jewish public philosophy that truly justifies a Jewish state in the land of Israel.
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Although most Christian churches advocate some sort of mission to non-Christians, no Jewish group advocates a mission to non-Jews. Proselytization seems to be foreign to Judaism.
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The religious doctrine of traditional Judaism entails the acceptance of the nationhood of the Jewish people and the everlasting sanctity of the Land of Israel for them.
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For those who have envisioned the State of Israel to be a democracy, which although primarily a Jewish polity for Jews is one in which non-Jews can become citizens and enjoy equal civil rights with the Jewish majority, the question of natural law is the question of human rights.
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All modern secularity requires is that our public norms and the arguments for them not presuppose common acceptance of Jewish or Christian revelation, even if these public norms are consistent with a particular community's revelation and the authoritative teachings it derives from that revelation.