Given from the Catholic Broadcasting Station 2SM Sydney Australia
Choose a topic from Vol 2:
Both religions insist, of course, on the necessity of a religion revealed by God, and of a good moral life. Also both reject idolatry, and urge fidelity to one and the same true God. But, besides these fundamental similarities, there are several fundamental differences. I will mention three. Firstly, religions cannot be fundamentally the same, one of which declares that God Himself came into this world to redeem mankind, whilst the other absolutely denies it. I am speaking, of course, in this latter case of the interpretation modern Judaism imposes upon the Old Testament, not of the real doctrine of the Old Testament. Secondly, Judaism is essentially a national religion. It is true that, theoretically, Israel was meant by God to gather all mankind into one flock, and therefore be a universalist religion. But, in practice, modern Judaism is identical with the Jewish nation. Its national character is more and more emphasized, and the missionary desire to convert non-Jews is almost entirely absent. Christianity, on the other hand, when rightly understood, rises above all merely national considerations, and insists that it is intended for every human soul. Thirdly, the Jewish and Christian outlooks on life are very different. The former is material and temporal, whilst the latter is spiritual and eternal. Neither, of course, is exclusively so. But the difference is certainly fundamental. These points are sufficient to show that the ideals of Judaism and of Christianity cannot be regarded as fundamentally the same.
No. That explanation is the refuge of those who begin by rejecting the divine and supernatural origin of Christianity, and who therefore have to find a natural explanation of its appearance in this world. Christianity originated with Christ, and nowhere is there the faintest trace of indication that Christ devoted Himself to the reconciliation of Greek philosophy with Judaism. Nor could Christ possibly have drawn His doctrines from Greek philosophers, who knew absolutely nothing of the great dogmas of Christianity, such as the Trinity, the Incarnation of the Son of God, Redemption by the death of that Son on the Cross, the Resurrection of Christ, and the whole system of supernatural grace. So new and strange to the Greeks was the Christian doctrine that to them it seemed foolishness. When St. Paul preached it to the Athenians, some mocked, whilst others said, "We shall hear you again concerning this." Acts XVII., 32. But it was certainly altogether new to them. The only possible explanation of the doctrine and teaching of Jesus is that given by Himself: "My doctrine is not mine, but His that sent me." Jn. VII., 16. He declared that He had descended from heaven, and was telling men of what He had seen there. And He added, "If I have spoken to you earthly things, and you believe not, how will you believe if I speak to you heavenly things?" Jn. III., 12. It is certain that no one has ever been less of His time than Jesus. No one was less affected by His environment, and by current teachings and prejudices. And it is impossible to find a merely human source for His doctrines, or to argue from them to any natural preparation or human course of study and reading.