The fragility of religious doctrine: Accounting for Orthodox acquiescence in the belief in a second coming.

Abstract

In the last seven years, we have witnessed a watershed in the Judaism that cries out for explanation. With minimal resistance, full view of world Jewry, two propositions from which Jew in the last millennium would have instantly recoiled become legitimate options within Orthodox Judaism: ¶ 1. A specific descendant of King David may be identified as the Messiah even though he died in an unredeemed The criteria always deemed necessary for a confident identification the Messiah-the temporal redemption of the Jewish people, Temple, peace and prosperity, the universal recognition of Israel-are null and void. ¶ 2. The messianic faith of Judaism allows for the following scenario: God will finally send the true Messiah to embark upon his redemptive mission. The long-awaited redeemer will declare that all preparations for the redemption have been completed and announce without qualification that the fulfillment is absolutely imminent. He will begin process of gathering the dispersed of Israel to the Holy Land. He will proclaim himself a prophet, point clearly to his messianic status, declare that the only remaining task is to greet him as Messiah. And then he will die and be buried without redeeming the world. To put matter more succinctly, the true Messiah's redemptive mission, publicly proclaimed and vigorously pursued, will be interrupted by death and burial and then consummated through a Second