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© Cambridge University Press Cambridge Cambridge University Press 0521826926 - A Dictionary of Jewish-Christian Relations Edited by Edward Kessler and Neil Wenborn Excerpt More information AAAA Aaron Aaron, as a point of contact between Jews and Aaron is a figure represented in both Testaments Christians, was acknowledged in the Letter to and referred to typologically in both. His priestly the Hebrews as the founder of the Jewish priest- role is the dominant feature shared by Judaism and hood, who offered acceptable sacrifice to God. Christianity, but in the latter this role is appropri- The anonymous author appropriated the still- ated in order to highlight the superiority of the developing Jewish tradition and contrasts the once- priesthood of Jesus. Thereafter, because the Jewish and-for-all priesthood of Jesus (which was claimed tradition continued to stress his priestly status, he to derive from the priesthood of Melchizedek) with faded out of the Christian tradition. the inferior yet legitimate priesthood of Aaron. In the book of Exodus Aaron appears as the There is no polemic intent against Aaron in brother of Moses and Miriam, playing a subordi- Hebrews. Two texts, Ps. 2.7 and 110.4, are used to nate but important role as spokesperson for Moses show that God designated Jesus as the unique Son before the Pharaoh, although in the earliest literary and High Priest. His self-sacrifice, analogous to the strata of the Torah there is no evidence that he is sacrifice of the High Priest on the Day of Atone- a priest. His priestly role becomes clear only in the ment,isdepictedasacovenant-inauguratingevent, later so-called Priestly Document, in the descrip- fulfilling the expectations of the new covenant in tion of the construction of the Tabernacle and the Jeremiah. In this way, the Levitical priesthood, as designation of himself and his sons as hereditary subsumed in Aaron, was claimed by Christians to priests (Exod. 28–29; Lev. 8). A negative appraisal be superseded, as was also the Torah, conceived in of Aaron in the Jewish tradition centres on the cultic terms; since the Levitical priesthood served story of the Golden Calf (Exod. 32) and, later, his the Torah, a new priesthood required a new Torah. opposition to Moses in Num. 12. However, in Written in the diaspora, probably in Alexandria for later rabbinic tradition his image is entirely pos- a Roman congregation, Hebrews demonstrates the itive. He was praised because of his elevation to supersessionist direction of Christian thinking in the high priesthood and he became the paradigm the late first century CE. of the priesthood. Further, as spokesperson for See also typology ROBERT CROTTY Moses he was lauded as a lover of peace who Abelard, Peter (1079–1142) could reconcile disputes (Hillel in Avot 1.12). In French philosopher, theologian, teacher, abbot and the mystical tradition he became one of the seven poet: he regarded Judaism as philosophically and invisible holy guests (ushpizin) whom observant spiritually inferior to Christianity, yet expressed Jews welcomed to their tabernacles on Sukkot. rare compassion for Jewish suffering. Controversial The priestly tradition and Chronicles established and influential, Abelard was a supreme dialectician, the principle that he was the necessary ances- applying Aristotelian logic by rationally analysing tor, through Eleazar and Ithamar, of all legitimate contrasting authorities and emphasising intentions priests. The priestly genealogy of Aaron and the behind deeds. Abelard had personal contact with confusing narrative tradition, with its pejorative Jews, knew limited Hebrew derived from Jerome, and laudatory elements, would have developed and argued (to Heloise, his former beloved, now an within the post-exilic priestly group rivalry in the abbess) that nuns should learn Hebrew. Although late eighth century BCE between Aaronides and in Dialogus inter philosophum, Judaeum et Chris- Zadokites. tianum his fictive Jew empathised with Jewish 1 © Cambridge University Press www.cambridge.org Cambridge University Press 0521826926 - A Dictionary of Jewish-Christian Relations Edited by Edward Kessler and Neil Wenborn Excerpt More information Abner of Burgos oppression and envisaged a biblically promised even a duty when the mother’s life or health is blissful future, Abelard believed that the minutiae of seriously threatened. Roman Catholicism does not Mosaic Law burdened Jews, distracting them from allow for this exception, except on the rare occa- genuine love of God. MARGARET BREARLEY sions when the principle of double effect applies Abner of Burgos (c.1270–1340) (i.e. abortion is not the intended outcome, but may Apostate and anti-Jewish polemicist. Baptised happen as an unintended consequence of a proce- aged 50 as Alfonso of Valladolid, in his writ- dure to save the mother’s life). Like much of Protes- ings Abner urged Jewish conversion and inten- tant Christianity, on the other hand, Reform and sified existing anti-Jewish polemics, becoming a much of Conservative Judaism regard the fetus as major source for later apostates and Spanish Chris- potential life, not, until the moment of birth, as an tian anti-Judaism. Following Raymond Martini’s independent entity. While there is a variety of opin- Pugio Fidei, Abner’s tractates attacked Jews, the ion among these Jewish and Protestant authorities, Talmud and Judaism. Abner urged anti-Jewish there is general agreement that the life and health measures, including conversionist preaching and of the mother take precedence over the potential segregation of Jews from Christians, influencing life of the fetus. Alfonso XI of Castile (r.1312–50) to outlaw the Both Jews and Christians, while divided on the Aleinu prayer (1336). Abner’s eclectic theology application of moral principles, base them on bib- stressed messianism, predestination and astrologi- lical revelation. While many Protestant Christians cal influence, interpreted aggadah christologically, and Jews argue the importance of preserving free- and viewed Christians as the ‘true Israel’. Joseph dom of choice for women, and thus oppose legal ibn Pollegar (Pulgar) (first half of the fourteenth restrictions on abortion as an attempt to impose the century) and Hasdai Crescas wrote texts refuting religious law of one group upon others in a plural- Abner. MARGARET BREARLEY istic society, many other Christians and Jews argue Abortion that the unborn, no less than other ‘marginalised’, Both Judaism and Christianity base their under- economically or physically disadvantaged groups, standing of the sacredness of human life on Gen. 1, deserve legal protection. Catholics see the pro-life which has made possible a serious dialogue on struggle as a ‘seamless garment’ with related issues the issue of abortion in recent years. In 1977, for such as euthanasia, capital punishment, nuclear example, an ongoing dialogue group co-sponsored war and life-threatening poverty. Reform Jews and by the American Jewish Committee, the Board many Protestants see the issue in the context of the of Rabbis of Southern California and the Roman right of individual conscience and pluralism itself. Catholic Archdiocese of Los Angeles issued a joint Liberal Protestants and progressive Jews, therefore, statement, Respect for Life, while in 1980 the lobby politically together to ensure the legal right Catholic/ReformedChristiannationalconsultation to abortion, while Catholics, Evangelical Christians did the same. Both pointed to the shared under- and Orthodox Jews lobby for legislation to protect standing of the human person as ‘the image and the rights of the unborn. likeness of God’ as uniting Christian with Christian See also medical ethics EUGENE J. FISHER and Christian with Jew.Both call on religious groups Abraham to work together to contribute what they share ‘to The biblical figure of Abraham unites and divides influence civil discourse’,to promote ‘positive alter- the three great monotheistic religions. Judaism, natives to abortion’ such as adoption, and to ‘over- ChristianityandIslamalltracetheirspiritualances- come problems of poverty, inequality, and sexual try to Abraham, viewing him as a paradigm of the exploitation’. Both view the ideal society as one in human–divine relationship and the consequences which women would see few, if any, abortions to be of the search to live in the presence of God. necessary. The biblical narrative, from Gen. 11.10–23 to Catholicism, Evangelical Protestantism and 25.7–11, describes Abraham’s life, which is marked Orthodox Judaism regard the unborn fetus as by encounters with God and particularly by God’s human. Orthodox Judaism would prohibit most promise of the continuity of his family line, who abortions on moral grounds, but, following will inherit the land. This has become a key Maimonides, considers abortion to be a right and theme throughout the history of Jewish–Christian 2 © Cambridge University Press www.cambridge.org Cambridge University Press 0521826926 - A Dictionary of Jewish-Christian Relations Edited by Edward Kessler and Neil Wenborn Excerpt More information Abraham relations. The Bible associates Abraham’s name (par. 9), reinforce the division between those who with the divine blessing as the progenitor of the believe in the Christ and are spiritual, and those Israelites, and Moses asks God to remember the who adhere to the covenant of circumcision of the ‘promises to Abraham, Isaac, and Jacob’ when flesh. retelling his intervention on behalf of Israel because Philo of Alexandria, a contemporary of Paul, of their sin at the Golden Calf (Deut. 9.27). The bequeathed an interpretation of Abraham that promise of the land covenant as part of the promise would find its way into both Christianity and Rab- to Abraham, Isaac and Jacob is mentioned in Deut. binic Judaism. The Abraham narratives are an alle- 34.4andJosh.24.3,andhisuniquestatusisrepeated gory for the journey of the soul towards spiritual by Isaiah in his declaration that ‘God redeemed and moral perfection. For the Rabbis, like Philo, Abraham’ (29.22 and 41.8, where Abraham is called every detail in the Abraham narratives constitutes ‘My beloved’). a significant part of the divine promise to the Jew- The New Testament reveals both continuities ish people for all generations.
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