In remaining true to the sources of Jewish tradition, Jews are commanded to avoid the madness that seizes society at various times and in many forms, while yet retaining a moral composure and psychological equilibrium sufficient to exercise that combination of discipline and charity that is the hallmark of Judaism.
Parmi les perversions sexuelles interdites en tant que criminelles par le code moral de la Torah on trouve les relations homosexuelles entre hommes (Lv 18 ,22). La loi du Talmud étend cette condamnation aux lesbiennes. Des sources rabbiniques avancent diverses raisons à une stricte interdiction de l’homosexualité ; et de fait, cette interdiction est même considérée comme une loi universelle qui fait partie « des Sept Commandements de la Loi des Enfants de Noé »
A Temple is a seat of Divine Presence. In Judaism, there are two Temples, one for the dimension of time, the Sabbath, and one for the dimension of space, the Temple in Jerusalem. Christianity adds a third, the Son of G-d incarnate in the nature of man.
It seems to me that a Catholic cannot help but be a crass supersessionist unless he recognizes the value that keeping the Law of Moses can have for the Jew who would serve G-d as He revealed Himself through His Incarnate Son.
The history of the relationship between Israel and Christendom is drenched with blood and tears. It is a history of mistrust and hostility, but also - thank God - a history marked again and again by attempts at forgiveness, understanding and mutual acceptance... Can Christian faith, left in its inner power and dignity, not only tolerate Judaism but accept it in its historic mission? Or can it not? Can there be true reconciliation without abandoning the faith, or is reconciliation tied to such abandonment?
There are no disagreements between Judaism and Catholicism. Where their teachings diverge, it is because they apply to two different, well, let’s call them universes, two ways that human experience is unified (uni-verse, “turned into one”) in relation to G-d according to their respective covenants.
From Cardinal Jean-Marie Lustiger's Book 'The Promise':"The Church appears in Jerusalem, after Pentecost, as an "assembly" kahal in Hebrew, ecclesia in Greek. it is unthinkable that she would claim to replace Israel. She is not another Israel, but the very, fulfillment, in Israel, of God's plan..."
The commandments of the Law of Moses require both interior and exterior acts. There are commandments which pertain to the heart (love of G-d, to love of neighbor, fear of G-d etc.) and commandments which pertain to the body (resting on the Sabbath, eating kosher food, etc.). Virtually all the commandments of Jesus relate to interior acts. True, he requires acts of charity. He requires us to feed the hungry, clothe the naked, visit the sick etc. but that is because those acts bear witness to love. It is the love that he requires, and it has been said by Catholic saints that, without love, even such acts are meaningless.
The sanctification of the body is important because, as St. Paul points out in Romans 7, the law of sin, i.e., the impulse to sin, resides in the body. The sanctification of the body through the repeated acts of obedience to the ceremonial law is directed to uprooting that impulse to sin.
Is the baptized Jew still a Jew? Is he still obligated to keep the Law? Didn't St. Paul say that he's not? The purpose of this article is to address these questions by examining some of the most relevant passages from the epistles of St. Paul. We will see that a careful reading of his epistles suggests that the very reason St. Paul gives for exempting the Gentile from the observance of the Law deepened the meaning of the Law and value of observance for the Christian Jew.