Jewish-Christian Relations :: God’s Presence in Israel and Incarnation: A Christian-Jewish Dialogue
Commenting on the presence of God, the Orthodox Jewish scholar Michael Wyschogrod did not shy away from choosing a phrase to characterize Judaism, which at first glance seems like the antithesis to what Buber said about the "lack of Incarnation". The God of Israel is "a God who enters into the human world and who, by so doing, does not shy away from the parameters of human existence, including spatiality. It is true that Judaism never forgets the dialectics, the transcendent God. . . But this transcendence remains in dialectic tension with the God who lives with Israel in its impurity (Lev 16:16), who is the Jew's intimate companion, whether in the Temple of Solomon or in the thousands of small prayer rooms. . . Thus, Judaism is incarnational — if we understand this concept as meaning that God enters into the human world, that he appears in certain places and lives there, so that they thereby become holy." According to Wyschogrod, there are no reasons "within the essence of the Jewish idea of God," which exclude a priori God's "appearance in human form".13 According to this position, the idea of the Incarnation in general is not antithetical to Judaism.14
A Christian Response
What can a Christian say in response to Jewish criticism of the Christian belief in the Incarnation of the Son of God in Jesus Christ and to the Jewish understanding of God's dwelling among the people of Israel or even to the incarnational self-understanding of a Jewish thinker like Michael Wyschogrod? The answer will not be philosophical but theological. We can begin with Wyschogrod. It was not the victory of a philosophical idea, but rather the free decision of the sovereign God of Israel to take up his dwelling in the one Son of the Jewish people, Jesus of Nazareth, in such a way that we Christians can no longer speak of God without including his relationship to this Son. In our description of God taking up his abode, we cannot come up with a better concept than that the Word or the Son of God became flesh. Here we should again remember the double statement in John 1:14: "And the Word became flesh and dwelled/lived among us." According to Johannine understanding, the testimony concerning the Word that was made flesh is the same as the testimony regarding God's dwelling or living in Israel. This was the testimony given from the midst of Israel to Christians from among the Nations, as the free deed of the God of Israel to the Son of the Jewish people, Jesus of Nazareth.
Building on the ideas of Michael Wyschogrod and his helpful work regarding Jewish understanding of incarnation.