Rosenzweig locates a fundamental similarity between Judaism and Christianity in their mutual affirmation of protology and eschatology, which give form and meaning to the “middle things” that occur between A and B – that is, the middle things of world history. Rosenstock objects that the two are not equal simply “because they both touch the same endpoints.” The shape of the path between A and B is crucial (Judaism Despite Christianity: The 1916 Wartime Correspondence Between Eugen Rosenstock-Huessy and Franz Rosenzweig, 155).
Rosenstock adds a remarkable contrast of Judaism and Christianity, and an equally remarkable calendrical description of Christian experience:
“over against the calm certainty of the Synagogue, we have the perilous adventurous character of our pattern of life, which tears apart the course of the year and of his own life, lays on the heart of each man his own Sabbath and his own ‘Four,’ his particular cross, absolves him from Cohen’s and Kant’s ‘love for the remotest,’ and leaves him only the love for his neighbor. It sets in the Church’s year the reconciliation of this violent disruption of the calendar of the secular year and of one’s own inner life, by pointing to the wandering of the Lord on earth as the far distant goal, and also by making the condition that we work out for ourselves through the vita imitative this stormy masterful life of ‘the’ man of Christ, in that he himself then lives his year in us. Without this cultivation of the new man, Sunday is merely bourgeois, a mere Old Testament Sabbath for Christians – that is to say, nothing.”