CCAR RESPONSA
Contemporary American Reform Responsa
167. A Rabbi at a Christian Ordination
Service
QUESTION: Should a rabbi participate in the service of
ordination of a student as a Christian minister? Would it be possible for him to participate in one
of the three following ways – attending the ordination; reading a Biblical selection; invoking the
priestly blessing on the candidate? (Rabbi J. Stein, Indianapolis, IN)ANSWER: This
question involves the Jewish attitude towards Christians and Christianity. Since Medieval times
Christianity and Islam were viewed as monotheistic religions. Therefore, none of the strictures
which the Bible and Talmud place upon idolatry are relevant for
Christianity. The Talmud began to consider pagans of its day differently from
the ancient heathen; it treated Christians similarly. The precise attitude toward Gentiles during
the five centuries of Talmudic times depended upon specific circumstances. Thus, Simeon ben
Yohai could be uncomfortably negative (J. Kid. 66c, with full reading in Tosfot to A. Z.
26b; Soferim 15.10). On the other hand, it was possible for Meir and Judah Hanasi to have warm
friendly relationships with Gentiles (B. K. 38a). We comfort their dead, visit their sick, help their
poor, etc. (Git. 29b; Tur Hoshen Mishpat 266). R. Hiya bar Abba said in the name of R.
Johanan that Gentiles outside the land of Israel were not idolaters. They merely continued to
follow the customs of their fathers (Hul. 13b). By the Middle Ages, Christians were
generally no longer classified as idolaters (Meir of Rothenburg, Responsa #386). Rabbi
Isaac of Dampierre placed Christians in the category of Noachides and not of pagans (Tosfot
to San. 73b and Bek. 2b). Menachem Meiri (1249-1306) went further by stating that
Christians and Moslems who live by the discipline of their religion should be regarded as Jews in
social and economic relationships (Bet Habehirah to A. Z. 20a). Maimonides stated that
Christians or Muslims should be considered as gerei toshav. They would assist in the
preparation for the Messianic era (Yad Melakhim 8.11 and Teshuvah 3.5; Edut. 11.10,
etc.). At other times he considered Christianity as a form of idol worship (Yad Hil. Avodat
Kokhavim 9.4; Hil. Akum 10.2; Hil. Maakhalot Asurot), although he, too, had some positive
thoughts about Christianity (Yad Hil . Melakhim 11.4). Of course Maimonides dealt with
Christianity in the abstract in contrast to the other authorities who lived in a Christian world. A
French Tosafist of the same period expressed positive views akin to Meiri, and so we see that
they were not restricted to Sephardic Jewry (Bekh. 2b). This point of view became normative,
and Christians as well as Muslims were considered in the same category as the gerei
toshav. This point of view was accepted by Caro in the Shulhan Arukh (Yoreh Deah
148.12; also Tur Yoreh Deah 148) and most forcefully by Mosheh Rifkes, author of the
Beer Hagolah to the Shulhan Arukh (Hoshen Mishpat, 425 at the end). The
statement is remarkable because the author himself had fled Vilna to Amsterdam from anti-
Jewish riots. He stated: “The sages made reference only to the idolaters of their day who did not
believe in the creation of the world, the Exodus, God’s marvelous deeds, or the divinely given
law. But these people, among whom we are scattered, believe in all these essentials of religion.
So, it is our duty to pray for their welfare, and that of their kingdom, etc.” The status of the
Gentile in the general application of Jewish law had, therefore, changed and this positive opinion
of Gentiles was reemphasized at the beginning of the modern era by Emden, Bacharach,
Ashkenazi and other Orthodox authorities (See A. Shohet, “The German Jew, His Integration
Within Their Non-Jewish Environment in the First Half of the Eighteenth Century,” Zion,
Vol. 21, 1956, pp. 229 ff) as well as Mendelssohn (“Schreiben an Lavater,” Schriften,
1843, Vol. 3, pp. 39 ff). The classification of Christians as gerei toshav
had theological implications and important economic consequences. For example, wine made by
a Gentile was permitted to be handled by Ashkenazic Jews. Although it could not be consumed
by Jews, they could trade in it (Tosfot to San. 63b; Isserles to Shulhan Arukh
Yoreh Deah 123.1). Sephardic Jews did not follow this practice and had no pressing need to do
so, as they were not involved in extensive wine growing and lived among Moslems, whose
consumption of wine was limited (Maimonides, Responsa II, #448; Tur Yoreh
Deah 124). Despite these friendly views, all of the traditional authorities made it quite
clear that major distinctions continue to exist between Judaism and Christianity. Maimonides felt
that we should restrict our relationships with Christians (Yad Hil. Akum 10.2) and also
prohibited Jews from dealing in Christian wine (Yad Maakhalot Asurot 17). He and all the
other medieval authorities thought that both Christianity and Islam had strange concepts
(shituf) which impinged on the absolute unity of God (Isserles to Shulhan Arukh
Orah Hayim 156; Maimonides, Peer Hador 50, etc.). In secular relationships Christians
could be treated as b’nei noah, but in religious matters, distinctions were to
remain. The factors outlined above have provided a Jewish basis for good Jewish-
Christian relationships in the last centuries. They have enabled us to participate in many joint
social and charitable programs. Reform Jewish thought goes one step further and permits
participation in interfaith services which remain neutral and are non-Christological. They would
also permit us to participate in a strictly Christian service when it is clear that our participation is
limited to matters which are not offensive to us. This means that it would be possible to read a
Biblical portion at an ordinary service or a service of installation for a minister in a new
congregation, or at any other service as a gesture of friendship. This emphasizes our common
bonds. Additional participation at a service of ordination would be inappropriate, as
such a service is by its very nature very specifically Christian. Such services usually emphasize
creed and the loyalty of the minister to that creed. This emphasis on shituf would be
inappropriate for us. In our age of extensive friendship, it is important that ties be continued and
fostered, yet distinctions should not be blurred.December 1980
If needed, please consult Abbreviations used in CCAR Responsa.