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Furthermore, God—as person—had revealed in a particular encounter the pattern and structure of communal and individual life to this people.
Claiming sovereignty over the people because of his continuing action in history on their behalf, he had established a chosen community was thus a summons to the rest of humankind to recognize God’s presence, sovereignty, and purpose—the establishment of peace and well-being in the universe and in humankind.
The various teachings of Judaism have often been regarded as specifications of the central idea of monotheism.
One God, the creator of the world, has freely elected the Jewish people for a unique covenantal relationship with himself.
It is a liturgical and ethical way constantly expatiated on by the prophets and priests, by rabbinic sages, and by philosophers.
Such conduct was to be performed in the service of God, the transcendent and immanent ruler of the universe, the Creator and the propelling force of nature, and the one giving guidance and purpose to history.
Between creation and redemption lies the particularistic designation of the Jewish people as the locus of God’s activity in the world, as the people chosen by God to be “a kingdom of priests and a holy nation” (Exodus 19:6).
This arrangement is designated a covenant and is structured by an elaborate and intricate law.
Judaism is characterized by a belief in one transcendent God who revealed himself to Abraham, Moses, and the Hebrew prophets and by a religious life in accordance with Scriptures and rabbinic traditions.Israel’s role in the divine economy and thus Israel’s particular culpability were dominant themes sounded against the motif of fulfillment, the ultimate triumph of the divine purpose, and the establishment of divine sovereignty over all humankind.