rotting bones wrote: ↑Thu May 27, 2021 10:17 am
I don't think that's what Judaism says. I'm pretty sure Judaism says that you are rewarded solely for your works, but your works are dictated entirely by God. When you feel the urge to do good deeds/keep the commandments, that is a gift to you from God.
This is not something I’ve heard before. As Ares Land says, Judaism is very big on free will, and it is your choice whether or not you choose to sin.
Ares Land wrote: ↑Thu May 27, 2021 11:18 am
IIRC, bradrn's an observant Jew. I think we can trust him on that subject
Sorry to disappoint you, I’m not really
I mean, I go to an Orthodox synagogue (when I go at all, which is not often) and sorta keep kosher, and I’ve read a fair bit about Judaism, but aside from that, I’m not terribly observant. (I’ve even posted here on Shabbat, which is very very naughty of me and I shouldn’t do it.) I am not a rabbi, or even very religiously educated, and anything I say about Judaism should correspondingly be taken with a grain of salt.
I definitely got the impression that Judaism is extremely big on free will. (Good teachers are able to explain how to reconcile this with God's omnipotence and omniscience, but I can't follow their reasoning: it makes my brain hurt.)
This is correct, and I don’t understand it either.
From what I know of Islam (not that much, admittedly) it seems almost Calvinist in its insistance that God ultimately decides how He wants and that His decisions are in no way supposed to make sense to us.
In some ways this is true of Judaism. The standard line about otherwise nonsensical laws like kashrut is that humans don’t need to understand them; it is enough that God has decreed that we should follow His commandments, because He is all-knowing and thus knows what’s good to do. (And lest you condemn this attitude, keep in mind that in some times and places, giving charity was considered nonsensical also.) Indeed, obeying a mitzvah simply because God has told you to is considered superior to obeying it because it makes sense to you.
Traditional Judaism is not a religion in an orthodox sense of a faith commitment but in an orthoprax sense of a way of life of the Jewish people. In traditional Judaism, by contrast to Christianity, the debate faith or good deeds expresses itself exactly the opposite in which both sides are in agreement that good deeds are a necessary component of a religious life reflecting the orthoprax nature of Judaism, and the dispute is to what extent, if at all, faith is a necessary element. … As far as I am aware, no such extreme orthoprax position according to which the essence of religion is fulfilled through proper behavior, even without a proper faith commitment or belief in God, exists in classical Christianity. No such position is possible within Christianity because the very essence of Christianity is a faith commitment – faith in God and in Jesus as the savior.
This is exactly what I was trying to say: Judaism focuses on orthopraxy, Christianity focuses on orthodoxy.
zompist wrote: ↑Thu May 27, 2021 4:37 pm
I agree that Judaism is far more interested in praxis, but surely part of that is because since the rise of Christianity, Jews didn't have to deal with many pagans. Judaism has reinvented itself several times, but one of those reinventions was during and just after the Exile, and included a strong indignation against the very idea of multiple gods. (Earlier parts of the Tanakh are arguably henotheistic: God is better than all the other gods.)
This is no doubt correct, but you might be surprised how many challenges to belief there were. Early in Jewish history, there was the split between the Pharisees/Sadducees/Essenes/etc. Then slightly later on, the Karaites split off; IIRC both the Karaites and the Sadducees believed that the Oral Law was invalid and the Tanakh should be taken literally. Still later, there was a big split between the Mitnagdim and the Chassidim, which involved… well, I’m not too sure actually, but the division persists to this day.
Interestingly, a lot of these debates are talked about in terms of praxis rather than doxis. (Is that the right word?) You
could say ‘the Karaites believe the Oral Law is invalid, which is obviously a wrong belief and therefore heretic’. But the single book I’ve seen mentioning them says something more like: ’the Karaites are a heretic group who do not accept the oral Law, which means for instance that they don’t light candles on Shabbat’. And I’m not even sure what the underlying disagreement is between Chassidim and Mitnagdim, because everyone just focuses on the differences in praxis: the Chassidim dance and sing enthusiastically throughout the service while the Mitnagdim say prayers formally and solemnly, and so on.
(Not to say there is no orthodoxy: Maimonides formulated the Thirteen Principles of Faith, and anyone who disbelieves any of them is conventionally considered a heretic. But that’s not the focus.)