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Chosen people

 
Encyclopedia of Judaism: Chosen People

The doctrine in Judaism (also known as election) that God chose the people of Israel from among the nations. The doctrine of the chosen people is closely related to the notion of Covenant, the contract between God and Israel.

The concept originates with the Divine choice of Abraham and his descendants as recounted in Genesis. God's first communication with Abraham already hints at a unique relationship with God that has implications for the rest of mankind: "I will make of you a great nation ... and all the families of the earth shall bless themselves by you" (Gen. 12:2-3). God's covenant with Abraham is narrated in Genesis 17, and the contractual agreement in which the people of Israel agree to keep God's law (Ex. 19-24) is foreshadowed in God's musing: "Since Abraham is to become a great and populous nation, and all the nations of the earth are to bless themselves by him; for I have singled him out, that he may instruct his children and his posterity to keep the way of the Lord, by doing what is just and right" (Gen. 18:18-19).

At Sinai, the entire people of Israel is invited to affirm the covenant and enter into a special relationship with God: "Now, therefore, if you will obey Me faithfully, and keep My covenant, you shall be My treasured possession among all peoples; for all the earth is Mine; but you shall be unto Me a kingdom of priests, and a holy nation ..." (Ex. 19:5-6). Israel, in agreeing to these terms (Ex. 19:7, 24:3, 7), reconfirms Abraham's covenant and renders it binding upon all future generations. Lest the people forget the experience, Moses, shortly before his death, reminds them: "For you are a people consecrated unto the Lord your God, and the Lord your God chose you from among all other peoples on earth to be His treasured possession" (Deut. 14:2).

The doctrine of the chosen people is presumed throughout the Bible, although nowhere does it receive systematic elaboration. No clear reason is offered for Israel's election: on the contrary, "The Lord did not set His heart upon you or choose you because you were more numerous than other peoples---indeed, you were the fewest of all peoples---but it was because the Lord favored you ..." (Deut. 7:7-8). Here and in the above citations, the Bible reiterates the unique situation whereas although the Lord is God of all the nations, Israel is nevertheless singled out. God tells Moses to inform Pharaoh that the Jewish people is His first-born, not His only child (Ex. 4:22; see also Amos 9:7 and Mal. 2:10). Although the perception of a special relationship with God was at the very least a source of pride (Num. 17:6), the Bible does not spare its rebuke of the people of Israel for their transgressions, and informs them that, "I have known only you of all the peoples of the earth; therefore I will visit upon you all your iniquities" (Amos 3:2). Chosenness implied responsibilities towards the other nations (e.g., Gen. 12:3; Ex. 19:6; Deut. 4:6-7; Isa. 49:6), even suffering on their behalf (Isa. 52:13-53:12).

Although the doctrine of Israel's election receives no direct expression in Maimonides' thirteen Principles of Faith, it has been suggested that its place in Jewish consciousness always maintained the centrality of an "unformulated dogma." The rabbis of the Talmud presumed a system of the most intimate relationship between God and the Jewish people, with R. Akiva (second cent. CE) going so far as to assert that the highly explicit love poetry of the Song of Songs was nothing less than a metaphor of the relationship between God and His people (Yad. 3:5; Tosef Sanh. 12:10). One rabbinic tradition (based on Ex. 19:8, 24:3, 7) credits the Jewish people with choosing God, in that it was the only nation on earth willing to accept the Torah (AZ 2b-3a). The most succinct expression of the rabbinic view of election is to be found in the text of the holiday liturgy, "You have chosen us from all peoples; You have loved us and taken pleasure in us, and have exalted us above all tongues; You have sanctified us by Your commandments and brought us near unto Your service, our King; You have called us by Your great and holy Name." The rabbis also subscribed to the biblical perspective that posited God as not only the "patron" of Israel but the God of all nations: "He is our God by making His name particularly attached to us; but He is also the one God of all mankind. He is our God in this world, He will be the only God in the world to come, as it is said (Zech. 14:9), 'And the Lord shall be King over all the earth; in that day there shall be one Lord and His name One'" (Sif. on Deut. 6:4).

In later periods, views of chosenness coalesced along two fairly distinct lines. Some medieval and modern thinkers, Maimonides foremost among them, saw election as a matter of duty, not of rights. Sanctity and superiority are promised as a consequence of obedience to the covenant, not granted as an outright gift or presumed as a national prerogative. Transgression brings with it inferiority and decline. The second school, whose chief proponent was Judah Halevi, and which is echoed in ḥasidism and the Kabbalah, sees Israel as intrinsically unique and attributes special qualities to Jewish souls. Although the possibility of Conversion to Judaism was one factor precluding any racist theory, the emphasis on Israel's election became stronger when historical circumstances and persecutions pressed upon the Jewish community. The treatment that Jews received from their neighbors throughout history did not encourage universalist tendencies, while Christianity's claim to have replaced Israel's covenant and become the "true Israel" further exacerbated exclusivist leanings.

With Emancipation, the doctrine of the chosen people became increasingly problematic. Early Reformers such as Abraham Geiger sought to retain the notion of election by rational reinterpretation, seeing Israel's mission fulfilled in its dispersion, through which it brings God's message to the world. Others emphasized the element of Israel's choice of God and Torah, for which there is a basis in rabbinic thought. The Reform prayer book Gates of Prayer (New York, 1975) provides a very broad gamut of alternate worship services for all occasions, from the traditional and particularistic to the universalistic and non-theistic. The idea of chosenness has been reintroduced in the particularistic prayers. For example, the traditional version of the ancient Hebrew prayer Alénu Le-Shabbe'Aḥ is one of the alternatives offered. A literal translation of the Hebrew is: "We must praise the Lord of all, and attribute greatness to the Primeval Creator, Who has not made us like the nations of the lands, nor established us like the families of the earth. He has not set our lot like theirs, and our destiny like that of all their multitudes ..." The translation given in Gates of Prayer is somewhat modified: "...Who has set us apart from the other families of earth, giving us a destiny unique among the nations."

The idea of the chosenness of Israel is, however, preserved in the blessings before the Reading of the Law and the HAFTARAH in both the Hebrew and English. Likewise, the traditional passage "You have chosen us" has been restored to the AMIDAH prayer in the festival services.

Most of these elements were excluded from the Union Prayer Book which had previously dominated American Reform congregations for over 80 years.

Certain thinkers, most notably Mordecai KAPLAN, repudiated the idea, and his Reconstructionist movement expunged all mention of chosenness from its prayer book. Nevertheless, most contemporary thinkers retain some conception of chosenness and covenant. More traditional circles did not find these ideas difficult, their members daily reciting benedictions which thank God for choosing Israel.

Many Zionist thinkers (though not all), while seeking the "normalization" of Jewish national life, were also intrigued by the biblical appellation "light unto the nations" (Isa. 49:6) and hoped that the State of Israel would develop into some expression of this ideal.

Throughout the generations, the belief in its election has fortified the Jewish people in time of crisis, given a sense of purpose to individual and national life, and motivated the pursuit of moral and spiritual excellence, while rarely degenerating into crass ethnocentricity.


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Bible Dictionary: Chosen People
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A term applied to the Jews. According to the Old Testament, God chose the descendants of Abraham through the line of Isaac and Jacob — the ancestors of today's Jews — as the people through whom he would reveal himself to the world. God therefore freed them from slavery in Egypt and led them into the Promised Land.

WordNet: chosen people
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Note: click on a word meaning below to see its connections and related words.

The noun has one meaning:

Meaning #1: any people believing themselves to be chosen by God


Wikipedia: Chosen people
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Various groups and individuals (see List of Messiah claimants) have considered themselves chosen by God for some purpose such as to act as God's agent on earth. This status may be viewed as a self-imposed higher standard to fulfill God's expectation.

Specifically, in the Hebrew Bible, called the Old Testament by Christians, and the Tanach by Jews, the phrase Chosen People refers to the ancient Hebrews/Israelites. In the Book of Deuteronomy, Yahweh proclaims the Nation of Israel, known originally simply as the Hebrews, as His holy people, chosen above all others (Deuteronomy 7:6). As mentioned in the Book of Exodus, the Hebrew people are God's chosen people and from them shall come the Messiah, or redeemer of the human race. The Israelites also possess the "Word of God" and/or "Law of God" in the form of the Torah as communicated by God to Moses. Jews and, by extension, Christians consider themselves to be the "chosen people". Adherents to Islam make, by the same extension as Christians, the same claim of chosenness by accepting what they see as the validity of the Law of God as told by Moses.

Contents

Chosen religion vs chosen race

The subject is controversial due to the racial implication of Jews being chosen not merely as a religious community, but as a distinct ethnic group. While some sects of Judaism are inclusive of other ethnic groups, the commonly held view is that to be a Jew one must be of Jewish blood, specifically through the maternal bloodline, or convert through somewhat rigorous process. Different Jewish groups (Orthodox, Conservative, Reform) have a different idea of what is involved in that process. In Israel, only Orthodox conversions are considered legitimate.

Ethnocentrism

Views of being a chosen people are sometimes connected with self-superiority and ethnocentrism. The accusation can be used to justify or create cultural imperialism, racism, and xenophobia (e.g., British Israelism and the Christian Identity Movement claim that white Anglo-Saxons are the "true Biblical chosen people of God," while Black liberation theology holds that blacks are "God's chosen people"[1]). But religious Christians and Jews alike respond to such arguments that the chosen status by definition is a humbling one, as it requires responsibility and sacrifice, not simple privilege.

Christianity

During the Second Vatican Council, the term People of God was introduced in Church ecclesiology, denoting a common heritage between Christians and Jews.

Supersessionism is the traditional Christian belief that Christian believers have replaced physical Israelites as God's chosen people. In this view, Israel's chosenness found its ultimate fulfillment through the message of Jesus; Jews who remain faithful to Judaism are no longer considered to be chosen, since they reject Jesus as the Messiah and son of God.

Christians who ascribe to supersessionism rely on Biblical references such as Galatians 3:28-29 to support their position that followers of Jesus, not Jews, are the chosen of God and heirs to God's promises to Abraham today: "There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus. If you belong to Christ, then you are Abraham's seed, and heirs according to the promise." Also, many Christian denominations have considered themselves to be the "true" Christians, at some time or another.

Specific Christian denominations

Seventh-day Adventism

In traditional Seventh-day Adventist theology, the Seventh-day Adventist church is identified as the end time remnant identified in Revelation 12:17. According to this view, Adventists are "chosen" by God to proclaim the three angels' messages of Revelation 14 to the world.

Mormonism

In Mormonism, all Latter Day Saints are viewed as covenant, or chosen, people; they have accepted the name of Jesus Christ. This acceptance of entering the covenant is initiated by baptism. In contrast to supersessionism, Latter Day Saints do not dispute the "chosen" status of the Jewish people. In LDS doctrine all people who have ever lived will have the ability to enter into this covenant during the Millennium. Mormon eschatology holds that Jews, as a chosen people, will ultimately accept Christianity (See Jeremiah 31:31-34).

Every practicing LDS member receives a patriarchal blessing that reveals their lineage in the House of Israel. This lineage may be blood related or through "adoption;" therefore, a child may not necessarily share the lineage of her parents (but will still be a member of the tribes of Israel). It is a widely held belief[citation needed] that most members of the faith are in the tribe of Ephraim or the tribe of Manasseh.

See Mormonism and Judaism.

Judaism

In Judaism, chosenness is the belief that the Jews are a people chosen to be in a covenant with God. In modern day Rabbinical Judaism, the idea is not connected with being the descendants of Jacob as it was in Biblical Judaism, since non-ethnic Jews can become Jews.

The Jewish idea of being chosen is first found in the Torah (five books of Moses) and is elaborated on in later books of the Hebrew Bible. This status carries both responsibilities and blessings as described in the Biblical covenants with God. Much is written about this topic in rabbinic literature.

The chosenness refers to a specific set of responsibilities beyond the 7 Laws of Noah given to all mankind. It is every child of Noah's (non-Jewish person's) responsibility to live by the seven Noahide laws.

Though not held by authority figures of the religious Jews around the world, there are people with the opinion that the acceptance to adhere to the laws and commandments of Judaism make the chosen-ness as one of the Jewish people choosing to be in the covenant with God, and not the other way around. Usual Orthodox thinking states that even completely secular Jews are part of the Jewish nation and are 'full-fledged' Jews.

Islam

Destiny is not believed in true Islam, as it clearly stated in several verses in Qur'an (Shora:30, Ra'd:11, Nesa':79). One should beware of all actions, words and thoughts right until the very ending of ones life. The consequences of a single unthoughtful act can exclude someone from true believers. Whereas a good deed and the consequences can turn someone a member of true believers. Thus no one's final and true identification is not predetermined before his or her death.

Hinduism

Hinduism does not emphasize any concept of a chosen people. In general, Hinduism believes that salvation (moksha) is attained through realization of the truth and through spiritual experience. God is seen as impartial. Swami Vivekananda, a Hindu monk who advocated the harmony of all religions, taught that although the concept of "chosen people" is not ultimately true, it is a stage of growth and evolution that many religions must go through before they reach the higher truth of oneness. Vivekananda explained:

[Such religions] naturally believe in a Personal God who is purely anthropomorphic, who like a great potentate in this world is pleased with some and displeased with others. He is arbitrarily pleased with some people or races and showers blessings upon them. You will find that in almost every religion is the idea: "We are the favorites of God, and only by believing as we do, can you be taken into favor with Him." And, therefore, in the nature of things, [such] religions are bound to fight and quarrel with each other.[2]

However, there are a few features of Hinduism that are reminiscent of a "chosen people" concept. The caste system of India confers a degree of birth-right on higher castes such as the Brahmins, which some claim is sanctioned by God or by the scriptures.[citation needed] However, there is controversy within Hinduism.

Brahma Kumaris

There also exist a few cults or New Religious Movements that consider themselves to be the Chosen people, e.g., the Indian born Brahma Kumaris World Spiritual University [BK]. The BKs believe in a strict hierarchy of human souls in which they occupy their members are top 8, 108, 16,108 and 900,000 most spiritual human beings, the only religion which God talks to in person and the only one that will both inherit and rule Heaven on Earth for 2,500 years.

Rastafari

Rastafaris beliefs contain six fundamental principles, including the complete chosenness of the black race in the eyes of Jah (God incarnate), rendering them supreme physically and spiritually to all other people. Many Rastas are also physical immortalists who believe the chosen few will continue to live forever in their current bodies. This idea of ever living (rather than everlasting) life is very strong and important.

Given Jewish biblical tradition and Ethiopian legend via Kebra Nagast, Rastas believe that Israel's King Solomon, together with Ethiopian Queen of Sheba, conceived a child which began the Solomonic line of kings in Ethiopia, rendering the African people as the true children of Israel, and thereby chosen. Reinforcement of this belief occurred when Beta Israel, Ethiopia's ancient Jewish community, were rescued from Sudanese famine and brought to Israel during Operation Moses in 1985.

Unification Church

Reverend Moon teaches that Korea is the chosen nation, selected to serve a divine mission. Korea, Moon says, was "chosen by God to be the birthplace of the leading figure of the age", [1] and to be the birthplace of "Heavenly Tradition", ushering in God's kingdom.

See also

References

  1. ^ Black Theology and Black Power, pp. 139-140
  2. ^ Complete Works of Swami Vivekananda Vol. II.141 (18th Reprint 1995) ISBN 81-85301-75-1

 
 

 

Copyrights:

Encyclopedia of Judaism. The New Encyclopedia of Judaism. Copyright © 1989, 2002 by G.G. The Jerusalem Publishing House, Ltd. All rights reserved.  Read more
Bible Dictionary. The New Dictionary of Cultural Literacy, Third Edition Edited by E.D. Hirsch, Jr., Joseph F. Kett, and James Trefil. Copyright © 2002 by Houghton Mifflin Company. Published by Houghton Mifflin. All rights reserved.  Read more
WordNet. WordNet 1.7.1 Copyright © 2001 by Princeton University. All rights reserved.  Read more
Wikipedia. This article is licensed under the Creative Commons Attribution/Share-Alike License. It uses material from the Wikipedia article "Chosen people" Read more