Building a New World  

As we are approaching the 25th year of the 21st century, it is clear that the events of the previous century continue to shape our world. Conflicts, such as those between East and West, in the Middle East, among various ethnic groups in Africa, and many others, remain unresolved. While they may take different forms, common underlying issues continue to breed poison, destruction, and serious threats to our future.

Many leaders who promoted wars in the last century justified their actions using arguments often described as “messianic.” They invoked the desire to build a better world as a reason for their military campaigns. For instance, Hitler argued that the German people, along with his supporters, needed to impose their vision of a superior race to create a new and more cohesive order for humanity — an ideology rooted in abhorrent Nazi beliefs. Similarly, Stalin aimed to propagate social justice through his interpretation of communism, promising to eliminate the suffering of the exploited classes. However, his methods and the failures of his various development projects ultimately led to the collapse of the Soviet Union in 1990.

The messianic idea shared between Judaism and Christianity transcends mere social initiatives aimed at resolving injustices; instead, it focuses on creating societies where individuals uphold high moral standards. History demonstrates that any form of social institutionalization without its citizens’ strong ethical and moral commitment can lead to dire consequences, including oppressive dictatorships. A key example is Hitler himself, who rose to power through a democratic process.

According to the Hebrew Bible, overcoming human suffering lies in contrition and a return to God, known as Teshuvah. This involves a commitment to embodying values such as justice, mercy, compassion, and love, both individually and collectively. In Isaiah 65:17 and 66:22, the prophet speaks of the new heavens and earth that God will create. This is interpreted in the rabbinic tradition as a promise of renewal that pertains more to human beings than to the natural world.

The Babylonian Talmud, in Sanhedrin 97b-98a, records the opinions of the sages regarding the arrival of the Messiah. A key theme in their discussion is this concept of Teshuvah, which can potentially bring the Messiah into our reality. One particularly significant passage describes Rabbi Yehoshua ben Levi, guided by the prophet Elijah, seeking the Messiah. He finds the Messiah sitting among the poor and sick in the porticoes of Rome, carefully tending his bandages. When Rabbi Yehoshua asks him when he will come, he receives the answer: “Today, if they will hear His voice” (Psalms 95:7).

The world we inhabit today is heavily influenced by self-serving interests and power dynamics, justice usually appears late and, on many occasions, is completely distorted. In this context, the postmodern individual seeks salvation through technological advancements. While these innovations can certainly bring about significant benefits, their effectiveness is contingent upon being harnessed by individuals of integrity.

As observed by Zygmunt Bauman, postmodern existence unfolds within a “liquid” reality. Just as technology requires individuals to adapt constantly, discarding outdated tools and methods, human relationships are similarly becoming less solid and more fleeting. Our world is fraught with violent conflicts, while much of humanity turns its attention elsewhere, lacking the resolve to reconnect with divine principles or to envision the creation of “new heavens and a new earth,” spaces that could welcome the anointed one of God.

I believe that the transformation of heaven and earth results from a collaborative effort between humanity — who learns to reinvent itself — and God, who supports this endeavor. Some Dead Sea Scrolls convey this idea as well; one passage, identified as the vision about the Messiah (4Q521), asserts: “For the heavens and the earth will listen to their Messiah, and all who are in them will adhere to the precepts of holiness.”

Similarly, within the Christian tradition, the notion of recreating heaven and earth is echoed in 2 Peter 3:13: “But according to his promise, we are looking for new heavens and a new earth in which righteousness dwells.”

The challenge for Christians and Jews alike is to continue to work together to make this vision a reality. As John Paul ii expressed in his Message on the 50th anniversary of the Warsaw Ghetto Uprising: “As Christians and Jews, following the example of the faith of Abraham, we are called to be a blessing for the world (Cf. Gen 12:2ff.). This is the common task awaiting us. It is therefore necessary for us, Christians and Jews, to be first a blessing to one another. This will effectively occur if we are united in the face of the evils which are still threatening: indifference and prejudice, as well as displays of antisemitism.”

May these reflections be an expression of my best wishes to my Catholic brothers and sisters for this Christmas 2024.

*Georgetown University, Washington DC

Abraham Skorka*