Editing Christianity and Judaism (section)

==Jewish self-identification==
{{Main|Jewish Christian}}
{{See also|Christian theology}}
{{cleanup rewrite|section=yes|date=June 2018}}
Judaism's purpose is to carry out what it holds to be the [[Mosaic covenant|covenant]] between [[God in Judaism|God]] and the [[Jewish people]]. The [[Torah]] ({{lit|teaching}}), both [[Torah|written]] and [[Oral Torah|oral]], tells the story of this covenant and provides Jews with the terms of the covenant. The Oral Torah is the primary guide for Jews to abide by these terms, as expressed in tractate ''[[Gittin]]'' 60b ("the Holy One, Blessed be He, did not make His covenant with Israel except by virtue of the Oral Law")<ref>Chief Rabbi of the Commonwealth, Dr. [[Immanuel Jakobovits]] in the Forward to, Schimmel, H. Chaim, ''The Oral Law: A study of the rabbinic contribution to Torah she-be-al-peh'', 2nd rev.ed., Feldheim Publishers, New York, 1996</ref> to help them learn how to live a holy life, and to bring holiness, peace and love into the world and into every part of life, so that life may be elevated to a high level of ''[[kedusha]]'', originally through study and practice of the Torah, and since the destruction of the [[Second Temple]], through prayer as expressed in tractate ''[[Sotah (Talmud)|Sotah]]'' 49a: "Since the destruction of the Temple, every day is more cursed than the preceding one; and the existence of the world is assured only by the ''kedusha''...and the words spoken after the study of Torah."<ref>Jacobs, Louis, God, in Arthur A. Cohen, Paul Mendes-Flohr, ''20th Century Jewish Religious Thought: Original Essays on Critical Concepts'', Jewish Publication Society, 2009, p. 394 cited in [[Elie Munk]]. The World of Prayer 1 (1961), p. 182.</ref>

Since the adoption of the ''[[Amidah]]'', the acknowledgement of God through the declaration from Isaiah 6:3: "Kadosh [holy], kadosh, kadosh, is HaShem, Master of Legions; the whole world is filled with His glory"<ref>Scherman Nosson & Zlotowitz, Meir, eds., TANACH: The Torah, Prophets, Writings, The Twenty-Four Books of the Bible Newly Translated and Annotated, Mesorah Publications, Ltd., Brooklyn, 1996, p. 963</ref> as a replacement for the study of Torah, which is a daily obligation for Jews,<ref>Jacobs, Louis, God, in Arthur A. Cohen, Paul Mendes-Flohr, ''20th Century Jewish Religious Thought: Original Essays on Critical Concepts'', Jewish Publication Society, 2009, p. 394</ref> and sanctifies God in itself. This continuous maintenance of the relationship between the individual Jew and God through study or [[Jewish prayer|prayer]] repeated three times daily is the confirmation of the original covenant.{{according to whom|date=March 2025}} This allows the Jewish people as a community to strive and fulfill the prophecy "I, the Lord, have called you in righteousness, and will hold your hand and keep you. And I will establish you as a covenant of the people, for a light unto the nations."<ref>{{bibleverse||Isa|42:6|HE}}</ref> (i.e., a [[role model]]) over the course of history, and a part of the divine intent of bringing about an [[Kingdom of God#Judaism|age of peace and sanctity]] where ideally a faithful life and good deeds should be ends in themselves, not means (see also [[Jewish principles of faith]]).{{Sentence fragment|date=March 2025}}{{non sequitur|date=March 2025}}

According to [[Christian theologian]] [[Alister McGrath]], the Jewish Christians affirmed every aspect of then-contemporary [[Second Temple Judaism]] with the addition of the belief that Jesus was the Messiah,<ref>McGrath, Alister E., Christianity: An Introduction. Blackwell Publishing (2006). {{ISBN|1-4051-0899-1}}. p. 174: "In effect, they [Jewish Christians] seemed to regard Christianity as an affirmation of every aspect of contemporary Judaism, with the addition of one extra belief—that Jesus is the Messiah. Unless males were [[Circumcision controversy in early Christianity|circumcised]], they could not be saved{{bibleverse||Acts|15:1}}."; see also [[Paleo-orthodoxy]]</ref> with Isaiah 49:6, "an explicit parallel to 42:6" quoted by [[Paul the Apostle]] in Acts 13:47<ref>Beale, Gregory K., Other Religions in New Testament Theology, in David Weston Baker, ed., ''Biblical faith and other religions: an evangelical assessment'', Kregel Academic, 2004, p. 85</ref> and reinterpreted by [[Justin Martyr]].<ref>McKeehan, James, ''An Overview of the Old Testament and How It Relates to the New Testament'', iUniverse, 2002, p. 265</ref><ref>Philippe Bobichon, "L'enseignement juif, païen, hérétique et chrétien dans l'œuvre de Justin Martyr", ''Revue des Études Augustiniennes'' 45/2 (1999), pp. 233–259 [https://www.academia.edu/7279724/_Lenseignement_juif_pa%C3%AFen_h%C3%A9r%C3%A9tique_et_chr%C3%A9tien_dans_l%C5%93uvre_de_Justin_Martyr_Revue_des_%C3%89tudes_Augustiniennes_45_2_1999_p_233_259 online]</ref> According to Christian writers, most notably Paul, the Bible teaches that people are, in their current state, [[sin]]ful,<ref>{{bibleverse||Romans|3:23}}</ref> and the [[New Testament]] reveals that Jesus is both the [[Son of man]] and the [[Son of God]], united in the [[hypostatic union]], [[God the Son]], [[God in Christianity|God]] made [[incarnate]];<ref>{{bibleverse||John|1:1}}, {{bibleverse||John|1:14}}, {{bibleverse||John|1:29}}</ref> that [[Crucifixion of Jesus|Jesus' death by crucifixion]] was a [[Atonement in Christianity|sacrifice to atone]] for all of humanity's sins, and that acceptance of Jesus as [[Christian soteriology|Savior]] and [[Hæland|Lord]] saves one from [[Divine Judgment]],<ref>{{bibleverse||John|5:24}}</ref> giving [[Eternal life (Christianity)|Eternal life]].<ref>{{bibleverse||John|3:16|NIV}}</ref> Jesus is the mediator of the New Covenant.<ref name="bibleverse||Hebrews|8:6|NIV"/> His famous [[Sermon on the Mount]] is considered by some Christian scholars<ref>See also [[Antithesis of the Law]]</ref> to be the proclamation of the [[Christian ethics|New Covenant ethics]], in [[Typology (theology)|contrast]] to the [[Mosaic Covenant]] of [[Moses]] from [[Biblical Mount Sinai|Mount Sinai]].

Some scholars, like [[Margaret Barker]], propose that early Christianity has roots in [[First Temple]] [[Yahwism|Israelite religion]], which is dubbed as the "Temple Theology".<ref>Collinwood, Dean W. & James W. McConkie. (2006). [https://scholarsarchive.byu.edu/cgi/viewcontent.cgi?referer=https://www.google.com/&httpsredir=1&article=3777&context=byusq 'Temple Theology: An Introduction' by Margaret Barker]. Provo, UT: [[BYU Studies Quarterly|BYU Studies]] 45:2 (May 2006).</ref> Baker's work has been criticized for engaging in [[parallelomania]] and failing to engage in the broader scholarly literature{{citation needed|date=May 2024}}, but it has gained some religious and academic support.<ref name="Bench 2015">{{cite web |last=Turner |first=John G. |date=8 January 2015 |title=Why Mormons Love Margaret Barker |url=https://www.patheos.com/blogs/anxiousbench/2015/01/why-mormons-love-margaret-barker/ |access-date=5 December 2020 |website=Anxious Bench}}</ref><ref name="Schäfer 2020">{{cite book |last=Schäfer |first=Peter |url=https://press.princeton.edu/books/hardcover/9780691181325/two-gods-in-heaven |title=Two Gods in Heaven: Jewish Concepts of God in Antiquity |date=2020 |publisher=Princeton University Press |pages=143, n. 17}}</ref>