Jesus» teaching was not «social,» in our
modern sense of sociological utopianism; but it was something vastly profounder, a religious ethic which involved a social as well as a personal application, but within the framework of the beloved society of the Kingdom of God; and in its relations to the pagan world outside it was determined wholly from within that beloved society — as the
rest of the New Testament and most of the other early Christian
literature takes for granted.
Gordis
rests his case for a dynamic halakhah on the findings of
modern critical scholarship, the «past two centuries of brilliant and dedicated research in Jewish law,
literature, and life.»