Christianity began as a movement within Second Temple Judaism, but the two religions gradually diverged over the first few centuries of the Christian era. Today, differences of opinion vary between denominations in both religions, but the most important distinction is Christian acceptance and Jewish non-acceptance of Jesus as the Messiah prophesied in the Hebrew Bible and Jewish tradition. Early Christianity distinguished itself by determining that observance of halakha was not necessary for non-Jewish converts to Christianity. Another major difference is the two religions' conceptions of God. Depending on the denomination followed, the Christian God is either believed to consist of three persons of one essence, with the doctrine of the incarnation of the Son in Jesus being of special importance, or like Judaism, believes in and emphasizes the Oneness of God. Judaism, however, rejects the Christian concept of God in human form. While Christianity recognizes the Hebrew Bible as part of its scriptural canon, Judaism does not recognize the Christian New Testament.
Judaism is an Abrahamic, monotheistic, and ethnic religion that comprises the collective spiritual, cultural, and legal traditions of the Jewish people. Judaism evolved from Yahwism, an ancient Semitic religion of the late Bronze Age to early Iron Age, likely around the 6th/5th century BCE. Along with Samaritanism, to which it is closely related, Judaism is one of the two oldest Abrahamic religions.
The term Judeo-Christian is used to group Christianity and Judaism together, either in reference to Christianity's derivation from Judaism, Christianity's recognition of Jewish scripture to constitute the Old Testament of the Christian Bible, or values supposed to be shared by the two religions. The term Judæo Christian first appeared in the 19th century as a word for Jewish converts to Christianity. The term has received much criticism, largely from Jewish thinkers, as relying on and perpetuating inherently antisemitic notions of supersessionism, as well as glossing over fundamental differences between Jewish and Christian thought, theology, culture and practice.
In Judaism, the Seven Laws of Noah, otherwise referred to as the Noahide Laws or the Noachian Laws, are a set of universal moral laws which, according to the Talmud, were given by God as a covenant with Noah and with the "sons of Noah"—that is, all of humanity.
Supersessionism, also called replacement theology, is the Christian doctrine that the Christian Church has superseded the Jewish people, assuming their role as God's covenanted people, thus asserting that the New Covenant through Jesus Christ has superseded or replaced the Mosaic covenant. Supersessionists hold that the universal Church has become God's true Israel and so Christians, whether Jew or gentile, are the people of God.
Antisemitism and the New Testament is the discussion of how Christian views of Judaism in the New Testament have contributed to discrimination against Jewish people throughout history and in the present day.
Messianic Judaism is a syncretic Abrahamist new religious movement or sect that considers itself Jewish. Many Jews and Jewish authority figures, both in the United States and Israel, consider it a part of Evangelical Christianity.
The Dabru Emet is a document concerning the relationship between Christianity and Judaism. It was signed by over 220 rabbis and intellectuals from all branches of Judaism, as individuals and not as representing any organisation or stream of Judaism.
Religious pluralism is a set of religious world views that hold that one's religion is not the sole and exclusive source of truth, and thus recognizes that some level of truth and value exists in other religions. As such, religious pluralism goes beyond religious tolerance, which is the condition of peaceful existence between adherents of different religions or religious denominations.
Christian−Jewish reconciliation refers to the efforts that are being made to improve understanding and acceptance between Christians and Jews. There has been significant progress in reconciliation in recent years, in particular by the Catholic Church, but also by other Christian groups.
Ger toshav is a halakhic term used in Judaism to designate the legal status of a Gentile (non-Jew) living in the Land of Israel who does not want to convert to Judaism but agrees to observe the Seven Laws of Noah, a set of imperatives which, according to the Talmud, were given by God as a binding set of universal moral laws for the "sons of Noah"—that is, all of humanity. A ger toshav, especially one who decides to follow the Noahic covenant out of religious belief rather than ethical reasoning, is commonly deemed a "Righteous Gentile", and is assured of a place in the World to Come .
Noahidism or Noachidism is a monotheistic Jewish religious movement aimed at non-Jews, based upon the Seven Laws of Noah and their traditional interpretations within Orthodox Judaism.
Anti-Judaism in Early Christianity is a description of anti-Judaic sentiment in the first three centuries of Christianity; the 1st, 2nd, and 3rd centuries. Early Christianity is sometimes considered as Christianity before 325 when the First Council of Nicaea was convoked by Constantine the Great, although it is not unusual to consider 4th and 5th century Christianity as members of this category as well.
God-fearers or God-worshippers were a numerous class of Gentile sympathizers to Hellenistic Judaism that existed in the Greco-Roman world, which observed certain Jewish religious rites and traditions without becoming full converts to Judaism. The concept has precedents in the proselytes of the Hebrew Bible.
Eugene B. Borowitz was an American leader and philosopher in Reform Judaism, known largely for his work on Jewish theology and Jewish ethics. He also edited a Jewish journal, Sh'ma, and taught at the Hebrew Union College-Jewish Institute of Religion.
Peter W. Ochs is the Edgar M. Bronfman Professor of Modern Judaic Studies at the University of Virginia, where he has served since 1997. He is an influential thinker whose interests include Jewish philosophy and theology, modern and postmodern philosophical theology, pragmatism, and semiotics. Ochs coined the term "scriptural reasoning" and is the co-founder of the Society for Scriptural Reasoning, which promotes interfaith dialog among Christians, Jews, and Muslims through scriptural study groups. He is also a co-founder of the Children of Abraham Institute, which promotes interfaith study and dialog among members of the Abrahamic religions.
Rabbi Doctor Eugene B. Korn is a lecturer, scholar and educator. He lives in Jerusalem and was formerly Academic Director of the Center for Jewish-Christian Understanding and Cooperation (CJCUC) in Jerusalem. He was also co-director of its Institute for Theological Inquiry. Korn was the founding editor of Meorot: A Forum for Modern Orthodox Discourse, based at Yeshivat Chovevei Torah in New York City.
Relations between Protestantism and Judaism have existed since the time of the Reformation, although there has been more emphasis on dialogue since the 20th century, with Protestant and Jewish scholars in the United States being at the forefront of the emerging interfaith movement.
To Do the Will of Our Father in Heaven: Toward a Partnership between Jews and Christians is the Orthodox Rabbinic Statement on Christianity published by the Center for Jewish–Christian Understanding and Cooperation (CJCUC) in 2015. It was initially signed by over 25 prominent Orthodox rabbis in Israel, United States, and Europe, and now has over 60 signatories.
Mark Kinzer is an American Messianic Jewish clergy person, author, and theologian.
