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By Alick Isaacs

Challenging deeply held convictions approximately Judaism, Zionism, warfare, and peace, Alick Isaacs's wrestle event within the moment Lebanon struggle provoked him to go looking for the way of reconciling the belligerence of faith with its messages of peace. In his insightful readings of the texts of Biblical prophecy and rabbinic legislations, Isaacs attracts at the writings of Ludwig Wittgenstein, Jacques Derrida, Abraham Joshua Heschel, and Martin Buber, between others, to suggest an bold imaginative and prescient of religiously encouraged peace. Rejecting the concept of Jewish theology as a fan of battle and vengeance, this eloquent and relocating paintings issues to the ways that Judaism could be a route to peace. A Prophetic Peace describes an instructional undertaking known as speaking Peace whose target is to deliver participants of other perspectives jointly to percentage various understandings of peace.

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Extra info for A Prophetic Peace: Judaism, Religion, and Politics

Example text

Instead of politics, Konrad proposes “networks of friends” in factories, neighborhoods, and universities: people who trust and cooperate with one another, trading ideas and constantly extending their areas of liberty. “Let the Government stay on top,” he writes. ” The distancing, or the sublimation, of the political away from people’s lives ascribes a matter-of-fact or ordinary role to the structures of government. The task at hand is to find a way of allowing the political process to continue without hanging high ideological hopes on it.

I saw the behaviors of my officers and comrades duplicated in the everyday conduct of police officers, shopkeepers, bus drivers, bank tellers, government officials, politicians, and journalists; everywhere I went, the rude, bitter, coarse familiarity with which Israelis often interact struck me as the product of a shared burden, a shared sense of national duress and collective resentment. Israeli society seemed to me like one big military base, full of exhausted, bitter, angry, selfish people, wrestling each other for a minute’s extra sleep.

Arafat, I would suggest, understood this. This is at least part of the reason that—despite the powerful diplomatic pressure generated at Camp David—he bolted from signing an agreement with Barak. 25 This clash of religion and Middle East peace raises the question that is at the heart of my purpose in writing. The work is not mine to complete and I am not in a position to tackle this question in either Christian or Islamic theology; but neither am I free to shrink away from it. Therefore as a Jew, I have set myself the task of rethinking the relationship between religion and politics in my faith.

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