Recently the issue of the Mormon church engaging in posthumous conversions has resurfaced. The Wall Street Journal reports that:
“Researchers recently discovered that Mormons had similarly baptized the parents of famed Nazi hunter Simon Wiesenthal, whose mother died in a Nazi extermination camp in 1942. And one Mormon recently proposed for proxy baptism the still-living Holocaust survivor and Nobel Laureate Elie Wiesel.”
Naturally Jews are disturbed and insulted by this. No doubt, it has a serious icky factor.
Besides these factors, there is something else, something more religiously important at play here. For the Mormons, salvation is simply a matter of Divine Grace. Without any effort, sinners are excused for a lifetime of sins.
Judaism looks at salvation, or as we call it, forgiveness in an entirely different manner. Rabbi Yitzchak Blau, in an article on Tradition 28:2 explains this approach, popularized by Rabbi Soloveitchik.
Rabbi Blau begins by quoting a Talmudic passage that expresses the difficulty in understanding repentance to begin with.
It was inquired of Wisdom, “What is the punishment of a sinner?” Wisdom said “Evil pursues the wicked.” It was asked of prophecy, “What is the punishment of a sinner?” Prophecy said to them, “The sinful soul shall perish.” It was asked of the Holy One, “What is the punishment of a sinner?”, and He said, ”Let him repent and he will be forgiven.”
The article then goes on to explain the need for human initiative and creativity in the process of repentance.
“Most significantly, Rabbi Soloveitchik employs this theory of repentance as an illustration of the creativity of Halakhic Man. For the Rav, creativity represents an essential characteristic of Halakhic Man:
“The most fervent desire of Halakhic Man is to behold the replenishment of the deficiency of creation, when the real world will conform to the ideal world, and the most exalted and glorious of creations, the ideal Halakha, will be actualized in its midst. The dream of creation is the central idea in the halakhic consciousness the idea of the importance of man as a partner of the Almighty in the act of creation, man as a creator of worlds”
From this perspective, the Rav interprets numerous Jewish texts and explains many mitzvot, including repentance, in a new light. Here, the Schelerian view of repentance is crucial. If one views atonement as the miraculous intervention of God against all logic, then man plays at best a passive role in the process. Repentance would certainly not be so significant a component of man’s religious personality.However, the Schelerian understanding of repentance shifts the focus from God’s activity to that of man. Repentance exhibits man at his most creative, as he remolds and refashions his own personality. Rav Soloveitchik points to the halakha that repentance is manifested by changing one’s name. Through repentance, man recreates himself and truly deserves to be referred to by a different name.
It should be noted that Scheler’s approach does not necessitate that man attains forgiveness independently, that is, without any Divine assistance. What his analysis accomplishes is to show how regret and remorse function creatively and positively. Though man may call upon Divine benevolence to achieve atonement, he acts on his own in order to deserve that bestowal of kindness.”
Like the rest of Jewish life, Rachmana Liba Ba’ei – God desires the heart and real religious experience is not defined by the fulfillment of certain rituals or recitation of words. Authentic spirituality is located in the heart and defined by noticeable change in our behaviour.
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