Kristinusko&juutalaisuus

hukkaan? Uskontoa opetetaan ekasta luokasta
lähtien.

Sähän olet vain tosi laiska tyyppi. Mikset ole
itse mennyt vaikkapa kirjastoon ja etsinyt sieltä
tietoa.

Nyt sitten kun alkaa olla "viime tippa" käsillä,
niin tuut tänne mankumaan apua ittelles.

ÄLKÄÄ AUTTAKO LAISKURIA!!!

Yhtäläisyyksiä:

Usko yhteen Jumalaan.

Usko Jumalan ilmoitukseen ja siihen, että se
ilmenee profeettojen kautta.

Usko Jumalan vanhurskauteen ja
oikeudenmukaisuuteen.

Eroja:

Kristinusko lähtee siitä, että ihminen pelastuu
Jumalan armosta Jeesuksen Kristuksen sovitustyön
kautta. Juutalaisuus sen sijaan pitää Jeesusta
vääränä profeettana ja lähtee siitä, että lain
noudattamisen kautta ihminen saavuttaa Jumalan
suosion.

Kristinusko uskoo kolmiyhteiseen Jumalaan, Isään
Poikaan ja Pyhään Henkeen. Juutalaisuus ei
tunnusta kolminaisuutta ja nimittää Jumalaa
ainoastaan Jahveksi.

Kristinuskoon kuuluu oppi helvetistä.
Juutalaisuus ei tunnusta helvettioppia eikä ole
kovin kiinnostunut pohtimaan ns. tuonpuoleisia
asioita koska lähtee siitä, että ihmisen on
keskityttävä nimenomaan tähän maanpäälliseen
elämään.

Kristinuskossa ei yleensä opeteta eikä tunnusteta
jälleensyntymisoppia. Juutalaisuudessa sitä
opetetaan rabbien keskuudessa mutta sitä ei
korosteta seurakuntaopetuksessa koska sen
pelätään johtavan uskonnollisen kilvoittelun
laimenemiseen seurakuntalaisten keskuudessa.

Juutalaisuus näkee itsensä nimenomaan juutalaisen
kansan oppina eli kulttuurisidonnaisena uskontona
eikä näin ollen harjoita lähetystyötä kuten
kristinoppi, joka näkee itsensä kansainvälisenä
oppina joka on tarkoitettu kaikille maailman
ihmisille tasa-arvoisesti.

Ja tässä on hyvä yhteenveto aiheesta. Se on
englanninkielinen mutta kyllähän reipas
koululainen aina englantia sen verran osaa että
tästä selviää:

THE DIFFERENCES BETWEEN JUDAISM AND CHRISTIANITY

From: THE CONVERSION TO JUDAISM HOME PAGE

INTRODUCTION

There are many substantial and vital distinctions
between Judaism and Christianity. Of course,
there are many similarities as well, primarily
because Christianity emerged from Judaism.
However, the emergence was not a direct line.
Christianity broke from Judaism, forming a new
religion, so it is misleading, however
comfortable the thought might be, to believe that
the two religions are essentially the same, or to
see Christianity as the natural continuation of
Judaism.

The differences between the two religions will be
explored in this section. As a preface, it is
useful to repeat Judaism's central belief that
the people of all religions are children of God,
and therefore equal before God. All people have
God's love, mercy, and help. In particular,
Judaism does not require that a person convert to
Judaism in order to achieve salvation. The only
requirement for that, as understood by Jews, is
to be ethical. While Judaism accepts the worth of
all people regardless of religion, it also allows
people who are not Jewish but who voluntarily
wish to join the Jewish people to do so.

It is not really possible to summarize either
Judaism or Christianity fairly in this section,
so further study is encouraged. Also, the formal
positions of Judaism on various issues should be
discussed with a rabbi. The beliefs described in
this section are mainstream Christian and Jewish
beliefs. Individual Christian and Jewish thinkers
may differ, sometimes considerably, with the
positions described here. It is nonetheless
useful, even with all these limitations, to
consider the differences. One book that is
excellent on this subject is JUDAISM AND
CHRISTIANITY: THE DIFFERENCES, by Trude Weiss-
Rosmarin (Jonathan David, 1981).

GOD

Judaism insists on a notion of monotheism, the
idea that there is one God. As Judaism
understands this idea, God cannot be made up of
parts, even if those parts are mysteriously
united. The Christian notion of trinitarianism is
that God is made up of God the Father, God the
Son, and God the Holy Spirit. Such a view, even
if called monotheistic because the three parts
are, by divine mystery, only one God, is
incompatible with the Jewish view that such a
division is not possible. The Jewish
revolutionary idea is that God is one. This idea
allows for God's unity and uniqueness as a
creative force. Thus, for Jews, God is the
creator of all that we like and all that we
don't. There is no evil force with an ability to
create equal to God's. Judaism sees
Christianity's trinitarianism as a weakening of
the idea of God's oneness. Jews don't have a set
group of beliefs about the nature of God;
therefore, there is considerable, and approved,
debate within Judaism about God. However, all
mainstream Jewish groups reject the idea of God's
having three parts. Indeed, many Jews see an
attempt to divide God as a partial throwback, or
compromise with, the pagan conception of many
gods.

THE JEWISH VIEW OF JESUS

To Christians, the central tenet of their
religion is the belief that Jesus is the Son of
God, part of the trinity, the savior of souls who
is the messiah. He is God's revelation through
flesh. Jesus was, in Christian terms, God
incarnate, God in the flesh who came to Earth to
absorb the sins of humans and therefore free from
sin those who accepted his divinity.

To Jews, whatever wonderful teacher and
storyteller Jesus may have been, he was just a
human, not the son of God (except in the
metaphorical sense in which all humans are
children of God). In the Jewish view, Jesus
cannot save souls; only God can. Jesus did not,
in the Jewish view, rise from the dead.

He also did not absorb the sins of people. For
Jews, sins are removed not by Jesus' atonement
but by seeking forgiveness. Jews seek forgiveness
from God for sins against God and from other
people (not just God) for sins against those
people. Seeking forgiveness requires a sincere
sense of repenting but also seeking directly to
redress the wrong done to someone. Sins are
partially removed through prayer which replaced
animal sacrifice as a way of relieving sins. They
are also removed by correcting errors against
others.

Jesus, for Christians, replaced Jewish law. For
traditional Jews, the commandments (mitzvot) and
Jewish law (halacha) are still binding.

Jesus is not seen as the messiah. In the Jewish
view, the messiah is a human being who will usher
in an era of peace. We can tell the messiah by
looking at the world and seeing if it is at
peace. From the Jewish view, this clearly did not
happen when Jesus was on Earth or anytime after
his death.

Jews vary about what they think of Jesus as a
man. Some respect him as an ethical teacher who
accepted Jewish law, as someone who didn't even
see himself as the messiah, who didn't want to
start a new religion at all. Rather, Jesus is
seen by these Jews as someone who challenged the
religious authorities of his day for their
practices. In this view, he meant to improve
Judaism according to his own understanding not to
break with it. Whatever the Jewish response is,
one point is crucial. No one who is Jewish, no
born Jew and no one who converts to Judaism, can
believe in Jesus as the literal son of God or as
the messiah. For the Jewish people, there is no
God but God.

FREE WILL AND ORIGINAL SIN

Judaism does not accept the notion of original
sin, the idea that people are bad from birth and
cannot remove sin by themselves but need an act
of grace provided by the sacrificial death of
Jesus as atonement for all of humanity's sins.
For Christians, there are no other forms of
salvation other than through Jesus.

In contrast, the Jewish view is that humans are
not born naturally good or naturally bad. They
have both a good and a bad inclination in them,
but they have the free moral will to choose the
good and this free moral will can be more
powerful than the evil inclination. Indeed,
Jewish ethics requires the idea that humans
decide for themselves how to act. This is so
because temptation, and with it the possibility
of sin, allows people to choose good and thus
have moral merit. The Jewish view is not that
humans are helpless in the face of moral error.

DEATH, HEAVEN, AND HELL

In general, Jewish thinkers have focused on the
ways to lead a good life on Earth and improve
this world, leaving concerns about death and
beyond until the appropriate time. Judaism has
stressed the natural fact of death and its role
in giving life meaning. Of course, issues of
death are inevitably important. The fear of
death, concern about the fate of our own soul and
those of our loved ones, ethical concerns that
some people die unfairly, all these and many
other issues are discussed in Jewish literature.
Since God is seen as ultimately just, the seeming
injustice on Earth has propelled many traditional
Jewish thinkers into seeing the afterlife as a
way to reflect the ultimate justice of human
existence.

Traditional thinkers considered how individuals
would be rewarded or punished after their deaths.
There are a few rare descriptions of life after
death. Traditionalists gave the name Gehenna to
the place where souls were punished. Many Jewish
thinkers noted that since, essentially, God is
filled with mercy and love, punishment is not to
be considered to be eternal. There are,
similarly, many varying conceptions of paradise,
such as that paradise is the place where we
finally understand the true concept of God. It is
also possible that there is no separate Heaven
and Hell, only lesser or greater distance from
God after death. In addition, punishment might be
self-determined on the basis of suffering in kind
the suffering the person brought about. That is,
Judaism doesn't have a clear sense of Heaven and
Hell, with different places in Hell for different
punishments. Rather, the idea is that God uses
the afterlife to provide ultimate justice and for
the wicked to seek some sort of final redemption.

Judaism does not believe people who are Gentiles
will automatically go to Hell or that Jews will
automatically go to Heaven their basis of their
belonging to the faith. Rather, individual on
ethical behavior is what is most important. Many
traditional Jews believe that Judaism provides
the best guide to leading such an ethical life.