The period of Passover to Shavuot (for Jews) and Easter to Pentecost (for Christians) exemplifies the similarities that mark our two faiths, despite the obvious differences. It ought also to evoke some daring theology that we might share together. Recounting our intertwined history is commonplace; making theological sense of it is not.
Suppose, however, that our shared history does have theological meaning; and suppose as well that we took it seriously together. How might we transform mutual animosities of the past into faithful commitment to the future?
Take these days of counting in which we now find ourselves: the sefirah, as Jews call it. Jews are now “counting” the fifty days from Passover to Shavuot, the festival that marks the giving of Torah. It was on Shavuot as well – Pentecost, as Greek-speaking Jews called it – that the Christian Book of Acts identifies as the time when the disciples were visited by the Holy Spirit.
If you want revelation, expect it 50 days after Passover. Both Jews and Christians knew that.
There were differences, of course. For the Christian Fathers, these were days of supreme joy, an expectation of the second coming. For the Rabbis, they were eventually made over into a period of mourning. But in their own distinctive ways, both faiths saw these fifty days as anticipating the purpose for which they had come into being. The Jewish Exodus from Egypt was mere prologue to Sinai; the Easter miracle culminated in Pentecost’s gift of the spirit.
There are two ways to narrate the tale of this commonality of vision. The most common version sees Christianity as branching off from rabbinic Judaism. In that scenario, the author of Acts deliberately borrowed the Jewish understanding of Shavuot as backdrop for his account of the Holy Spirit. An alternative understanding, however, would see Judaism and Christianity as two parallel and alternative interpretations of Hebrew Scripture, with neither one preceding the other. Both Jews and Christians would trace their roots to the first- and second-century search for meaning in a common biblical heritage.
In the past, we have each found it convenient to emphasize the first and mistaken scenario – – the idea that Christianity broke away from rabbinic Judaism. Christians could then fault Jews for falling short of Judaism’s intended fulfillment in Christ. Jews could see Christians as going shamefully astray by misunderstanding what the Hebrew Bible is all about.
History, moreover, has not been kind to our relationship. Medieval theologies and the inequities in power have reinforced our sibling rivalries, virtually destroying the possibility of seeing ourselves as sister religions with a common past, now struggling in unison for a shared vision of a better world order.
But the Middle Ages are just part of a much larger story – not just the centuries when we were at each other’s throats, but our birth as twins in the womb of late antiquity, and our nurture through infancy on a single set of sacred tales, to the point of becoming virtual mirrors of each other: Passover is to Easter as Shavuot is to Pentecost, for example.
History is not just the facts but the story line connecting them. Instead of rivals in a zero-sum game, we might equally well devise a story that positions us together as potential allies. We are a double helix of history, constantly swirling round each other through time, never getting close enough to lose our separate identities but never flying off into totally independent orbits either. We are two religious traditions in dialogue from birth, each with our own language, lessons, and liturgy – but also, interdependent parts of a larger entity, poised to work together now in joint pursuit of a better human destiny.
The story we tell of who we are need not be dictated by the worst of what we were. These days of counting in which we both engage can be models of common hope and affirmation. Perhaps the world needs us now, locked not in mutual combat but in collaborative affirmation of divine purpose.
We are indeed the end result of scientific facts, but history is the narrative that links the facts together, and there is more than a single narrative to tell. Among them is the theological tale of being a double helix in time, with differently nuanced versions of a divine message guaranteeing human dignity and promise.
The double helix metaphor disallows Islam. Have Judaism and Islam not also danced around each other, influenced each other’s liturgies and punctuated our religious life with commonalities? Or does the Islamic calendar, unrelated to anything Jewish or Christian, exclude Islam from this view of a tethered history and destiny?
It is one metaphor of many, but a metaphor that happens to fit the historic reality of two faiths coming into being at one time and in one milieu; and then remaining entwined ever since. We can find other metaphors for other relationships. They were not my topic here.
Your objection would be akin to objecting to calling married people a couple because it has no room for children. We might want to make room for children — by having recourse to the term “family.” But that does not vitiate the fact of the couple being also truly what they are.
Like it or not, Judaism and Christianity have been a “couple” in the sense of their forming a relationship early on to which, in time, other world religions might be added in one way or another.
As coupled faiths, we need a metaphor to describe our interrelationship through time. I find the double helix compelling.