Future Hope: A Jewish Christian Look at the End of the World

Everywhere you turn, people are wondering about the future. For many, the outlook is gloomy. But according to David Brickner, executive director of Jews for .
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Future Hope: A Jewish Christian Look at the End of the World - David Brickner - Google Книги

In the final scene of Deuteronomy, we see Moses, still on the far side of the Jordan, granted only a distant vision of the land. Again, the natural ending is deferred. Tanakh as a whole ends, in II Chronicles 36, with the Israelites in exile again, this time in Babylonia, and Cyrus giving them permission to return. We are almost back where we began, in the same region from which Abraham and his family first set out. I know of no other stories that have the same form, namely a beginning but no end. We would not think of them as stories at all, were it not that we know the ending.

It has been there since the beginning: So there is an ending, but it is always beyond the visible horizon. The same is true of Jewish belief. Judaism is the only civilization whose golden age is in the future: This ultimately was the dividing line between Judaism and Christianity.

Future hope : a Jewish Christian look at the end of the world

What does this tell us about Judaism? At the heart of Judaism is a belief so fundamental to Western civilization that we take it for granted, yet it is anything but self-evident.


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It has been challenged many times, rarely more so than today. It is the belief in human freedom. We are what we choose to be. Society is what we choose to make it. The future is open. There is nothing inevitable in the affairs of humankind. The ancients believed that human destiny lay in the stars, or blind fate, what the Greeks called ananke. Spinoza argued that our lives are governed by natural necessity. Marx claimed that history was determined by economic interests.


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    8. Freud held that human behavior was shaped by unconscious drives. Neo-Darwinians argue that we are governed by genetic codes hardwired into our brains. Freedom, in all these theories, is an illusion.

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    This view is challenged in the opening chapters of the Bible. For the first time, God is seen as beyond nature, creating nature by a free, uncoerced act of will. By creating human beings in His image, He bestowed something of that freedom on us. Alone among created life forms, we too are capable of being creative. Biblical narrative is the ongoing drama of human freedom. The first four narratives are tragic.

    Future Hope: A Jewish Christian Look at the End of the World by David Brickner

    First Adam and Eve, then Cain, abuse their freedom. That is then repeated on a global scale by the generation of the Flood and the builders of Babel. People use their freedom to transgress boundaries or deprive others of their freedom. So a new beginning becomes necessary. Genesis is about that covenant as it affects individuals and families.

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    The rest of Tanakh is about the covenant as it applies to the life of a nation. Torah is the template of responsible freedom, our constitution of liberty. Freedom, implies Genesis, is intimately related to language. God creates the world with words, and His first gift to humanity is the gift of speech. We know that other life forms — primates, dolphins, even bees — have rudimentary forms of language. But there is one form unique to human beings. The Torah signals this by making it the first word God speaks: Human beings are the only life form capable of using the future tense.

    Only beings who can imagine the world other than it is, are capable of freedom. And if we are free, the future is open, dependent on us. We can know the beginning of our story but not the end. The book's easy-to-read format, helpful charts and appendices and evangelistic slant, make it appropriate for the scholarly, the new believer and even the not-yet believer.

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    The Future of Jewish Christian Dialogue

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