Separated Siblings: An Evangelical Understanding of Jews and Judaism (John Phelan) - A Review

 

SEPARATED SIBLINGS: An Evangelical Understanding of Jewsand Judaism. By John E. Phelan, Jr. Foreword by Rabbi Yehiel Poupko. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2020. Xix + 340 pages.

                Christianity has its origins in Judaism, but that fact has not stopped Christians from persecuting and murdering Jews down through the centuries. Too often we Christians have forgotten that Jesus was Jewish, as were Peter, Paul, and Mary. The fact is none of them stopped being Jewish. There are numerous reasons behind the sad history of Jewish-Christian relations, but we can and must change this reality. Over the years I have learned much from my Jewish friends about Judaism and therefore about my own faith. What I’ve discovered over time is that my faith in Jesus is richer because of these friendships. But there is always more to learn.

                John Phelan’s book Separated Siblings is an important contribution to the work Christians need to do to change the dynamics of Jewish-Christian relationships. He provides us with a detailed introduction to Judaism, so we Christians might have a better understanding of our Jewish friends and neighbors. John Phelan is a professor at North Park Theological Seminary, an evangelical school in the Chicago area. He has long been involved in Jewish-Christian dialogue. As evidence of this dialogue, the book carries a foreword by Rabbi Yehiel Poupko, who writes that "Dr. Phelan wants evangelicals to come to know Judaism and the Jewish people as Judaism and the Jewish people know themselves" (p. xiv). While the book is written by an evangelical for evangelicals, in reality, this is a word to all Christians. Even in mainline Protestant congregations that pride themselves on their openness to other faith traditions, misunderstandings of Judaism often color the way we think and talk about Jews and Judaism. It is just as common to hear the word Pharisee used in a derogatory manner from a progressive pulpit as it is from a non-progressive one.

                For Phelan to accomplish his purpose, he covers a lot of bases. He acknowledges that there are numerous books on Judaism written by Jews that can be very helpful to Christians. In fact, I own a number of them. Nevertheless, there is value in engaging with books written by Christians that interpret Judaism for Christians. But, for this to be done well, it has to be written in conversation with Jewish leaders. The reality is that Phelan has studied and engaged in conversation with Jews over time in such a way as to digest Judaism as he has encountered it. As a result, he can share what he has discovered in language that Christians will understand (or should understand). What he offers, as he notes, is not simply a "bland exercise in mutual admiration, but a critical appreciation." It is rooted in his commitment to engaging with Judaism in a way that is respectful and appreciative while recognizing that despite all that is shared in common there are significant differences as well. much is shared in common there are differences as well. For example, he writes: "Jews and Christians share a common text, the Old Testament for Christians and Tanakh for Jews. We both worship the God of Abraham, Isaac, and Jacob. But we read our common text and understand the person and accomplishments of Jesus of Nazareth very differently" (p. xvii). This is an important insight if we are to truly engage with one another.

                Phelan's book is composed of sixteen chapters that begins with a brief introduction to Judaism. This introduction offers a look at the basics, but there is much more to come as we dive deeper into Judaism. Phelan then offers chapters on the God of Abraham (how do we understand God in light of the covenant with Abraham? Answering that question requires looking at how Paul interprets the story of Abraham). He has a chapter on the God of Moses (who is Moses and how does Moses factor in this conversation?). He also reminds us that Judaism envisions God in relation to the Commandments. As he explores each of these topics, laying out how Jews understand Abraham, Moses, and the Commandments, he also offers a Christian reflection on these subjects and those that follow. As we move through the book, we encounter chapters on Israel, prayer, and righteousness. He writes of the Exile and Restoration, as well as introducing us to Second Temple Judaism, which gave birth to the Christian community.

                Since this is a book written about Jews and Judaism for Christians, it should not surprise the reader to discover that Phelan offers chapters on Jesus and Paul as Jews. For each of these chapters, he shares how Jews understand these figures. Would it surprise you that Jesus fares better here than does Paul?

                Moving forward beyond the biblical period, Phelan introduces us to the Judaism that emerges after the destruction of the Second Temple, focusing on the Rabbinic tradition, along with the creation of the Mishnah and the Talmud. Here he reminds us that the Rabbinic tradition is an outgrowth of the tradition of the Pharisees. This section is extremely important since Christian views of the Pharisees are colored by our reading of the Gospels that often portrays the Pharisees as uptight and self-righteous opponents of Jesus. So, we must keep in mind that what we know as religious Judaism today has its origins in this period following the destruction of the Temple as Judaism moved from its focus on the Temple and Land to being a people of the Book and synagogue. The Pharisees played a central role in this transition.

                When we get to Chapter 12, we move into the Medieval period, which entails Jewish life after the emergence of Islam. He calls this the Age of Genius. Of this period, Phelan writes that "these years represented times of intellectual, spiritual, and economic flourishing as well as times of marginalization, persecution, and nerve-wracking insecurity" (p. 211). It was a period in which Jews in the East lived under Muslim rule and in the west under Christian rule. He notes that this formative period ended in 1492 with the expulsion of the Jews from Spain. Nonetheless, the basic forms of Judaism were reaching maturity during these years as the Talmud was being completed. This chapter is essential reading if we wish to understand Judaism as it has come to exist.

                Chapter 13 continues the story into early modernity, after the expulsion from Spain. We learn about Judaism as it came to exist under the Ottomans, as well as in Poland and Lithuania (the latter saw the rise of a flourishing Jewish community). There is, of course, the need to discuss the tragic impact of Luther on Judaism, both in Luther’s time and on into the future. Chapter 14 carries the title of "Emancipation, Reform, and Danger.” Here we explore Jewish attempts at assimilation into European life. This attempt to assimilate came as laws on emancipation began to be enacted in Western Europe during the late eighteenth century and on into the nineteenth. Though laws were enacted that were intended to benefit Jews, life remained precarious. This was especially true when Judaism began to be understood in racial terms. That, of course, would lead to the emergence of anti-Semitism (as opposed to anti-Judaism) and then the Holocaust/Shoah.

                Chapter 15 takes us into the twentieth century and the rise of Zionism. We are reminded that Zionism emerged among European Jews, as they began to wonder whether they could truly be safe and secure, despite attempts at assimilating. Central to this conversation is the impact of the infamous Dreyfus affair on the development of Zionism. Due to the racialization of Judaism, questions were raised as to whether Jews were fully human. The ultimate result of the emergence of Zionism as a response to the persecution of Jews in Europe was the rise of the state of Israel. Unfortunately, as Phelan notes, despite what occurred in the twentieth century, now that we've entered the twenty-first century, we are witnessing again the rise of anti-Semitism in our midst. While there is at times conflict between Jews and Christians over Israel, that is not the only area of concern.  Because of the realities of our time, Phelan notes that “Conversations that once were hopeful are increasingly hostile and hopeless. What now is to be done?” (p. 283).

                Phelan raises this problematic question, but fortunately, it's not the last word on the subject. Therefore, he concludes the book with a chapter titled "Dialogue and Hope." To get there, however, we must acknowledge the Christian response before, during, and after the Shoah. Even a liberal magazine like the Christian Century failed to take seriously enough the reports of the Shoah as they took place. In fact, it was organizations and journals associated with Jewish evangelism that initially raised the alarm. Thus, we must acknowledge our complicity as Christians in this tragic history. While we need to address our own complicity, Phelan notes that his Jewish conversation partners don't want to simply engage with Christians based on guilt. There must be more than this. We must, he notes following Abraham Heschel, recognize that "whatever our differences, we meet as people of faith, as believers in the One God of Abraham, Isaac, and Jacob." (p. 304).

                There is much with which to wrestle in Phelan’s Separated Siblings. This book covers, as I said upfront, a lot of material. Nevertheless, what he offers us in this rather comprehensive exploration of Judaism is very useful if we as Christians are to truly engage in informed dialogue with Jews that leads to hope for the future. In this era of polarization, finding a path to a truly transformative conversation is not easy. Christians have a lot of baggage to deal with when it comes to our relationships with our Jewish neighbors. But, unpacking that baggage, wrestling with it, and beginning to engage with one another as equals is worth the effort. This book is a good starting point for that journey to commence.