All Eternal Fruitfulness of The Torah Is Based on Grace
Preparing for Messianic Torah Dialogues
In consideration of relationships between Jews and non-Jews pride and fear of condemnation both often arise and contaminate the air.
To clear the air of these elements of pride and fear we may begin with some clarifications about what is required for a standing of righteousness before G-d.
Israel did not choose Mashiach but Mashiach chose Israel. When this is clearly understood it is also understood that first G-d chose Israel, only then did Israel chose G-d. If it is said that G-d chose Israel because Israel chose to accept the Torah, this is true only in that sense that G-d attributes merit to those whom He justifies by His grace.
There Is Only One Nation Justified By G-d's Grace
Although, in the end, G-d justifies many non-Jews as well as Jews by His grace and attributes to them the merit of the works that their soul produces as it is restored through His redemptive Spirit, Israel is the only nation that G-d ever justifies corporately as a nation.
G-d began this justification of Israel when He called Abraham, Isaac and Jacob to Himself, promising this justification to Abraham and to his seed, and then when He redeemed Israel out of Egypt and claimed her as His own and gave to Israel His Torah because He had claimed her as His own. And He completed and sealed the justification of Israel for all eternity in the death and resurrection of the Messiah of Israel.
Although, in the end, G-d justifies many non-Jews as well as Jews by His grace and attributes to them the merit of the works that their soul produces as it is restored through His redemptive Spirit, Israel is the only nation that G-d ever justifies corporately as a nation.
G-d began this justification of Israel when He called Abraham, Isaac and Jacob to Himself, promising this justification to Abraham and to his seed, and then when He redeemed Israel out of Egypt and claimed her as His own and gave to Israel His Torah because He had claimed her as His own. And He completed and sealed the justification of Israel for all eternity in the death and resurrection of the Messiah of Israel.
Correcting The Natural Mind's Ideas About Salvation
At the same time, the idea of a salvation that salvation is only from the legal consequences of sin is a meaningless idea of salvation. The idea that the judgement of G-d consists only in a legal justification, as if all that was important and necessary were a court decision where wrong is made right, without any regard for the damages done to the soul and to the world and the need for the healing and rectification of those damages is an idea that could appeal only to to the natural mind's desire to get away with its crimes without having to face the real consequences of the actions for which it is responsible.
At the same time, the idea of a salvation that salvation is only from the legal consequences of sin is a meaningless idea of salvation. The idea that the judgement of G-d consists only in a legal justification, as if all that was important and necessary were a court decision where wrong is made right, without any regard for the damages done to the soul and to the world and the need for the healing and rectification of those damages is an idea that could appeal only to to the natural mind's desire to get away with its crimes without having to face the real consequences of the actions for which it is responsible.
There Is a Need For Repairing and Rebuilding The Broken Soul
Again, the limited concept of a salvation of the soul that does not consist in the restoration of the soul and of the world and of all relationships of the soul to a condition of perfect health and righteousness, is a meaningless concept. The need for the healing and rectification of the damaged soul applies both to the soul of the individual and to the soul of Israel, which is the soul of Adam.
Therefore G-d first imputes righteousness to the soul. Even though it is contaminated and corrupted, He declares it righteous and innocent, as when He first conceived and created it. For only as having such value is it worthy of being restored. In doing this, He judges the will and work to attain righteousness, which He cultivates within the soul by His Holy Spirit, as being responsible for this righteousness, which He imputes to the soul by uniting it with Mashiach. This is His act as Creator and Father, the Redeemer. For He calls that which is not as though it were and so it is.
Therefore G-d first imputes righteousness to the soul. Even though it is contaminated and corrupted, He declares it righteous and innocent, as when He first conceived and created it. For only as having such value is it worthy of being restored. In doing this, He judges the will and work to attain righteousness, which He cultivates within the soul by His Holy Spirit, as being responsible for this righteousness, which He imputes to the soul by uniting it with Mashiach. This is His act as Creator and Father, the Redeemer. For He calls that which is not as though it were and so it is.
Reframing Judaism and Christianity In Complimentary Opposition
Judaism has emphasized the restoration of the soul. Christianity, because it has been molded by the desperate situation of gentiles, has emphasized justification. If these aspects of salvation are kept apart they should each generate animosity toward the position of the other. Only if they are kept together do they and should they compliment one another. And so we see that this is acted out in history. We must bring these together. We must clear the air, for the sake of the repentance of all Adam.
Judaism has emphasized the restoration of the soul. Christianity, because it has been molded by the desperate situation of gentiles, has emphasized justification. If these aspects of salvation are kept apart they should each generate animosity toward the position of the other. Only if they are kept together do they and should they compliment one another. And so we see that this is acted out in history. We must bring these together. We must clear the air, for the sake of the repentance of all Adam.
First Christianity must be reframed right from its point of conception. Then, when it no longer speaks against the salvation of the corporate soul, it can begin to learn from the emphasis of Judaism upon the restoration of the soul. And in the course of learning this lesson it can then show the necessity of its own emphasis upon the justification of the soul as the completion of the foundation of salvation for Israel and for the world.
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