Prevpraševanje dialoga med judovstvom in krščanstvom v delih Jacoba Neusnerja = Jacob Neusner’s Dissection of Dialogue between Judaism and Christianity
Christianity and Judaism seemingly share symbols and expressions, but, as Jacob Neusner (1932-2016) asserts, the religions share neither background nor are they continu-ous to one another; he exacerbates this argument to the point in which the mutual incompre-hension between the religions disables e...
| Subtitles: | Jacob Neusner’s Dissection of Dialogue between Judaism and Christianity |
|---|---|
| Main Author: | |
| Format: | Electronic Article |
| Language: | Slovenian |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
|
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Inštitut za ekumensko teologijo in medreligijski dialog pri Teološki fakulteti Univerze v Ljubljani
[2021]
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| In: |
Edinost in dialog
Year: 2021, Volume: 76, Issue: 1, Pages: 89-104 |
| Standardized Subjects / Keyword chains: | B
Neusner, Jacob 1932-2016
/ Judaism
/ Christianity
/ Symbol
/ Dialogue
/ Interfaith dialogue
/ Empathy
|
| IxTheo Classification: | BH Judaism CA Christianity |
| Further subjects: | B
interreligious theology
B Jacob Neusner B Dialogue B Symbols B Judaism B Empathy B Christianity |
| Online Access: |
Volltext (kostenfrei) |
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| 520 | |a Christianity and Judaism seemingly share symbols and expressions, but, as Jacob Neusner (1932-2016) asserts, the religions share neither background nor are they continu-ous to one another; he exacerbates this argument to the point in which the mutual incompre-hension between the religions disables even the conflict itself. In this article we will review the stances of this Jewish author of the 21st century regarding the area of Judaic and Christian encounter. Author originally problematises approaches of both confessions and points out the symbolic dissonance that arises. Insistence on similarities that seemingly connect both religions into brotherhood, author emphasises, creates an illusion of dialogue which serves as prevarication of taking up the task of forming (or at least conceptualising of) Christian theology of Judaism on one side and Jewish theology of Christianity on the other. Since Neusner factually negates the existence of possibility of dialogue, we are attesting to the start of forming concepts of other through empathic experience that the author suggests, and which are necessary presuppositions for fruitful dialogue where the statements about the other are not formed on the basis of political or social surroundings but with a mindful acknowledgement that theology as a science of faith can »form a theory of the other in such a way that within my own belief I can respect the other and accord to the outsider legitima-cy within the structure of my own faith« (1991, 110). How can we place Neusner’s thought amongst some other important Jewish thinkers of dialogue in 21. century and what challenges does it bring to catholic theology? Pope Benedict XVI. reacted to it with a testimony in his book Jesus of Nazareth. Furthermore, the start of the task had been foreseen by Jesus to his disciples in his words: »No one uses a new piece of cloth to patch old clothes. The patch would shrink and make the hole even bigger. No one pours new wine into old wineskins. The new wine would swell and burst the old skins. Then the wine would be lost, and the skins would be ruined. New wine must be put only into new wineskins. No one wants new wine after drinking old wine. They say, ‘The old wine is better.’« (Lk 5,36-39 | ||
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