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> We live in amazing times, both terrible and wonderful. Terrible because we
> have seen American and Israeli lives threatened in new and horrible ways by
> Islamic fanatics. Wonderful because, as a consequence of this horror, we
> seen something else, no less surprising: American Jews are waking up to
> blessings of friendship with conservative Christians. These Christians
> many passionate Zionists, their pro-Israel beliefs deriving from the Hebrew
> Bible they revere. In this fourth installment of the Modern Problems,
> Solutions pamphlet series, David Klinghoffer explains why conservative
> Christians are the natural allies of the Jewish community.
> Tu sie nie zgadzam , ... Conservative Christians sni sie Armagetum ,
> Zionistom "wielki Israel" a Islamic Fundamentalists* sami nie wiedza co
> W sumie extremisci ! Cale "towarzystwo" wlozyc do jednego worka i
> za burte , daleko od brzegu . Tylko wtedy mozna liczyc na spokoj , ...
> Normalni , zwykli ludzie zazwyczaj sie dogaduja do czasu kiedy politycy nie
> wetkna nosa .
> * (Fanatics to produkt Mossadu)
> Z respektem
Z respektem odpowiadam
Nie wiem czy nie upraszczasz pozycji Fundamentalistow Islamskich sprowadzajac
je do funkcji Mossadu czy tez Konserwatywnych Chrzescijan do Apokalipsy...?
Judaizm Chrzescijanstwo i Islam wybralo rozne drogi...
Maimonides filozof zydowski i sufi tak pisal / w interpretacji Davida Nowaka
"Concerning Christianity, with which he probably had no real contact,
Maimonides’ views underwent a decided change over time. In his aversion to
what he considered to be Christian dilutions of pure monotheism, especially in
its doctrine of the Trinity, much of Maimonides’ philosophical critique of
Christian theology is similar to Islamic arguments against it. In his earlier
work, Maimonides translated his theoretical disdain of Christianity into
practice. He deemed Christians to be idolators and bemoaned the fact that
political necessity forced many European Jews to live in Christian societies.
Nevertheless, this is not the whole picture. At the end of his great code,
Mishneh Torah, in his discussion of the political–legal role of the Messiah–to–
come, Maimonides makes a predictable concession to Islam, but a surprising
concession to Christianity. He argues that despite the errors of Jesus and
Muhammad, the religions that emerged from their respective teachings are
instruments of divine providence for bringing all of humankind to the worship
of the one true God. Now it is obvious from this concession to Christianity
that he no longer regarded it to be a form of idolatry, the worship of
a "strange" god. Surely no form of radical idolatry could possibly be the
means for the universal spread of monotheism. (Ironically enough, the
Christian censors of the printed editions of Mishneh Torah forced the
publishers to remove that passage.)
Moreover, in a responsum written after the publication of Mishneh Torah,
Maimonides rules that Jews may teach the Torah to Christians but not to
Muslims because Christians believe Hebrew Scripture in toto to be the revealed
word of God, whereas Muslims believe that primary text to be the Quran; for
them, Hebrew Scripture is a flawed revelation. Thus Jews and Christians share
a common revelation in a way that Jews share with no other religious
community. Furthermore, Maimonides believes that Jews can best proselytize
Christians because of this common text. All Jews need do is show Christians
how they have misinterpreted that common text (the New Testament being the
erroneous Christian interpretation or midrash he has in mind) and how
Judaism’s interpretation of it is ultimately more convincingly accurate.
(Using the same logic, Christians have frequently regarded Jews as the most
logical objects of their own proselytizing efforts.) The Jewish problem with
Christianity, for Maimonides, is largely a matter of exegesis, and the
differences there are more theoretical than practical. True idolators, on the
other hand, could hardly have accepted Hebrew Scripture as the word of God."
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