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LOCAL FEATURES

Friday, June 07, 2002

Theologian: ‘Behave toward others as though God were there’

By Susan K. Virgalitte

LIBERTY — Human beings made in the “image and likeness of God” must be careful what image of God they are conveying, Dr. Tikva Frymer-Kensky, a Jewish theologian, told an audience of Jews and Christians May 29 at Temple El Emeth here. “Anytime someone is diminished, the image of God is diminished. Whoever sheds blood cancels the image of God. … If we sin, it reflects badly on God. It changes the reputation of God in this world. When evil breaks out, [people] either think God brought it about or that God is absent.”

Dr. Frymer-Kensky, a nationally known professor of Hebrew Bible and one of the leading Jewish theologians involved in Jewish-Christian relations, made her comments at the Eighth Annual Rabbi Samuel Meyer Memorial Lecture.

The image of humanity begins in the Bible on page 1, Dr. Frymer-Kensky continued. In Genesis 1:27, God creates humankind “in his own image and likeness.” The word “likeness” refers to the physical. “Being made in someone’s likeness means looking like somebody,” she said. “Even though this is all metaphorical and anthropomorphic, referring to the hands, eyes and ears of God, we know that God does not look like a dinosaur or a horse or an insect, but like a human being.”

The word “image,” Dr. Frymer-Kensky said, can also be translated as “statue.” In one sense, human beings are the “statues” of God, meaning they are the representation of God’s presence. “We need to pay attention in the Bible to the first chapter of Genesis in which God created humankind and commanded humans to increase, fill the world, and have dominion over the world,” she said. “We are the agents of God in running the world. We are the very living image, the avatars or channels of God.”

It is difficult to grasp the implications of being made in the image of God, Dr. Frymer-Kensky continued. Humans attempt to determine what the perfect God’s behavior would be and then imitate that. We cannot claim to love God and then curse or hate other human beings, because God’s presence is within each human. “You have to behave toward others as though God were there, and as if you represent God to the world. God is called ‘righteous,’ so you be righteous. God is called ‘trustworthy,’ so you be trustworthy. There is some kind of mystical bridge created between God and humans. We talk about the good attributes of God to remind ourselves to act that way.”

In Christianity, Dr. Frymer-Kensky said, some feel that God’s image in humankind has been destroyed by sin. She disagreed that such would be possible. “We don’t become the image of God and we cannot lose the image of God,” she said. “The Bible does not say, ‘Be fruitful and multiply and become the image of God.’ We are created as the image of God and we cannot escape that – not by sin, not by defiance, not by arrogance. Nothing escapes the fact that there is this enormous connection between us and God that determines our essence and ought to determine our behavior.”

Dr. Frymer-Kensky was one of four Jewish theologians who recently wrote a landmark statement on Christianity from a Jewish perspective. The statement, entitled “Dabru Emet,” looked at ways in which the two faith traditions relate to one another. She also co-authored a book, Christianity in Jewish Terms, on the same topic.

Dr. Frymer-Kensky told the audience that, although there was a positive response to the statement soon after it was printed in newspapers in New York City and Baltimore, there was also a great deal of opposition. Surprisingly, she said, opposition came not so much to the controversial parts of the statement, but to the first two parts of the statement, which the authors thought would be non-controversial. Those two statements were that Jews and Christians worship the same God and derive authority from the same book. “In the old days,” she said, “we were more threatened by differences. Now we are more threatened by sameness.”

As someone who has been involved in Jewish-Christian relations for many years, Dr. Frymer-Kensky was philosophical about the opposition to “Dabru Emet.” “Sometimes it’s important to speak the truth, no matter what the reaction will be. The truth is that Judaism and Christianity have grown up together like intertwining branches of a tree. We have cross-fertilized each other. It is that which makes the Jewish Christian Dialogue so different from all other [inter-faith] dialogues. We are the faiths of each other.

The annual Meyer Lecture honors the memory of the late Rabbi Samuel Meyer, spiritual leader of Temple El Emeth from 1973 to 1990. Rabbi Meyer was co-creator of the Youngstown Diocesan Jewish-Christian Dialogue with Father George Balasko, pastor of East Liverpool St. Ann Parish; and Rabbi Mitchell Kornspan, former rabbi of Ohev Tzedek Shareii Torah Congregation in Boardman.

 
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