It is quite possible that the greatest literary accomplishment of the year 1844 was the publication of The Three Musketeers. The swashbuckling adventures of Athos, Porthos, Aramis, and D’Artagnan penned by Alexandre Dumas have delighted readers and audiences ever since, inspiring dozens of stage and film adaptations. Not quite so popular is the trilogy Dumas published as a sequel, which concluded with The Man In The Iron Mask. The story has been told in film, with such notables as Richard Chamberlain and Leonardo DiCaprio in the title role, but it does not come close in popularity to its predecessor. Perhaps the subject matter is the cause. The tale concerns a man sentenced to life in prison behind a mask so that no one may know his identity. Dumas based his novel on an intriguing footnote of French history, but with much literary license. The mysterious man in Dumas’ story was Philippe, twin brother of King Louis XIV of France. As the king’s identical twin his very existence posed a threat to Louis. Therefore he was doomed by royal decree to live out his life anonymously behind a mask. This Baroque version of identity theft constitutes a fate worse than death. Not only is the man denied his rights as a member of the royal house, his very personhood is stripped from him, so that in time even he forgets who he is. No wonder The Man In The Iron Mask is so disturbing; this prince of the royal house suffers a fate none of us would ever wish to share.
And yet most Christians and Jews labor under precisely such an identity disability. We have all forgotten who we really are.
Most people have experience the peculiar phenomenon of the pink elephant in the living room, that awkward situation in which a group of people are confronted with an obvious, but uncomfortable, issue. Because it is obvious everyone knows or suspects what the others are thinking, yet because it is uncomfortable no one is willing to address it. Therefore the issue goes unresolved and the relationships within the group, however cordial, remain tense, fragile, and shallow.
My purpose is to address the pink elephants that keep Jews and Christians from cooperating in a spirit of mutual trust and support, touching on areas of disagreement and misunderstanding that have bedeviled us for centuries. The intent is not to pour salt old wounds, but to move through the uncomfortable territory and arrive at common ground where we may stand together as one people united in the service of the God of Abraham, Isaac, and Jacob. This journey is beset with many openings for offense. Given the likelihood that I shall stray into one of those openings, I ask in advance for pardon, for no offense is intended. I am confident that if we persevere together, we will overcome the awkwardness and find the common ground which we desperately need in this critical hour.
This is the third in a three part series that addresses the implications of Christian support for Israel.
The Commonwealth and the Symbol of Godly Marriage.
In Matthew 7:21-23, Yeshua says that in the Kingdom of Heaven He will declare that those who practice lawlessness, or Torahlessness, must depart from Him. That is a sobering message, but consider it from another perspective. God went through every conceivable obstacle to win his people back to Himself, even when we were not willing to acknowledge him. The clearest picture we have of this is in marriage. Here is what God said regarding marriage and divorce:
When a man takes a wife and marries her, and it happens that she finds no favor in his eyes because he has found some uncleanness in her, and he writes her a certificate of divorce, puts it in her hand, and sends her out of his house, when she has departed from his house, and goes and becomes another man’s wife,if the latter husband detests her and writes her a certificate of divorce, puts it in her hand, and sends her out of his house, or if the latter husband dies who took her as his wife, then her former husband who divorced her must not take her back to be his wife after she has been defiled; for that is an abomination before the Lord, and you shall not bring sin on the land which the Lord your God is giving you as an inheritance. (Deuteronomy 24:1-4, NKJV, emphasis added) Please click here to continue reading
This is the second in a three part series that addresses the implications of Christian support for Israel.
Common Ground and Uncomfortable Differences
In defining the Commonwealth of Israel, let me begin be reviewing the things Christians and Jews have in common:
We all believe in the One True God, the God of Abraham, Isaac, and Jacob.
We all believe that God has given His Holy Word to us so that we may know Him and have instructions on how to live.
We all believe that God will send his Messiah (Christ as the title appears in Greek) to teach us about himself and show the way to connect with God just as our ancestors Adam and Eve connected with him in the days before our unhindered relationship with God was broken.
We all believe that something has separated us from God, or at least prevents us from achieving our full created potential. Christians call this original sin. It is hard to generalize the various Jewish positions on this question. Sin, when it factors into Jewish belief (Orthodox, Reformed, or Conservative), is defined much the same way that Christians define it as disobedience to God, or even as rebellion against God. The result is the same: separation from the Creator and inability to achieve his intent for humanity.