a third stage; the Judaism of both biblical Israel (in which God initiated events) and of the rabbis (in which humans met God halfway) has now led to the understanding that the ultimate logic of covenant is for humans to take full responsibility. As humans take power, they must develop their antenna to perceive God as the Presence everywhere. This perception will moderate the use of power. Still, without taking power, without getting involved in history, one is religiously irresponsible. To pray to God as a substitute for taking power is blasphemous. If there is anything in our own traditions that demeans, or denies, or degrades somebody else, then one cannot answer "it is the Word of God," and so be it. One must answer, "it is my responsibility." We are living in an age of the Jewish reacceptance of the covenant. The religious message is not to accept inequality but to demand its correction. Jews must reaccept the covenant without making God into the convenient one who says what one wants to hear. This is a renewal that will demand that Jews and Christians remain open to each other, that we learn from each other, and that we have respect for the distinctiveness and the ongoing validity of each other's traditions. Such openness puts no religious claim beyond possibility but places the completion of total redemption at the center of the agenda. Nor does this affirmation undercut the belief of each group that it is an elected people of God. There is enough love in God to choose again and again.
CHRISTOPHER M. LEIGHTON
Christians walk a path that repeatedly crosses Jewish boundaries. There is no way around this stubborn fact. Christians cannot enter into relationship with the God of Israel without simultaneously becoming entangled with God's covenantal partner, Israel. Whenever Christians have ignored the ongoing interplay between God and Israel