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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Many of us, both Jews and Christians, want the public square to be pluralistic, which is neither partisan nor naked.
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In a very real sense, Jews have to believe that Christians have missed the point about how to wait for the end, and Christians have to believe something quite similar about the Jews.
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Each person is responsible only for his or her own sins. Even the Christian doctrine of 'original sin' does not mean that humans are punished for the sin of the first human pair but, rather, that humans seem inevitably to copy the sin of the first human pair.
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If not this case, then when is a death sentence appropriate? How many people have to die?
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At the political level, most Jews and most Catholics have accepted the liberal idea of religious freedom.
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The Vatican's recognition of the State of Israel in 1997 could not have occurred without John Paul's leadership.
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The rabbi is often the regular preacher in the synagogue, the man whose sermons offer his community more general theological and moral guidance.
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Cultural synthesis is how a compromise between various opinions is worked out. But truth does not change, and truth is not arrived at by some sort of compromise.
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During the Middle Ages, Jews were members of a semi-independent polity within a larger polity.
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A religious commitment coupled with theological awareness gives Jews a much better way to answer the claims made upon us by missionaries representing other religions than do the rather weak political and cultural arguments of the secularists.
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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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In deciding among theological views, one should be something of a consequentialist: the choice of one theological position over another should be, if not actually determined, at least heavily conditioned by the fact that it implies a better ethical outcome than the alternatives.