20.500.12556/RUL-163528 Prevpraševanje dialoga med judovstvom in krščanstvom v delih Jacoba Neusnerja Jacob Neusner's dissection of dialogue between Judaism and Christianity Krščanstvo in judovstvo si med seboj le navidezno delita simbole in izraze, ti pri‑ našajo v lastnem avtentičnem kontekstu popolnoma svojstven pomen, veri pa druga drugi ne predstavljata niti ozadja niti kontinuitete, piše Jacob Neusner (1932–2016), ki argument zaostri celo do te mere, da je zaradi popolnega nerazumevanja nemogoč tudi konflikt. V pre‑ glednem članku pogledov tega judovskega avtorja 21. stoletja bom navedla njegova stališča do prostora srečanja med judovstvom in krščanstvom. Avtor izvirno problematizira pristope obeh religij in opozarja na simbolno disonanco. Vztrajanje pri podobnostih, ki naj bi pove‑ zovale obe religiji v bratstvo, pa po mnenju avtorja ustvarja iluzijo dialoga, ki končno služi le izmikanju pred veliko nalogo oblikovanja (ali vsaj konceptualizacije) krščanske teologije judovstva na eni in judovske teologije krščanstva na drugi strani. Ker Neusner pravzaprav zanika obstoj možnosti dialoga, lahko govorimo o delu začetka tvorjenja konceptov o dru‑ gem skozi empatično izkušnjo, kakor jo predlaga avtor, ki so predpogoj za tvorni dialog v prostoru, kjer se izrekanje o drugem ne začne več zaradi družbenih in političnih okoliščin, temveč zaradi zavedanja vrednosti tega, da teologiji kot znanosti vere uspe »oblikovati teorijo o ‘drugem’, tako da lahko drugega znotraj svoje vere spoštujem in prepoznavam njegovo legitimnost znotraj strukture moje lastne vere« (1991, 110). Kako se Neusnerjeva misel uvršča med nekatere druge pomembnejše judovske mislece dialoga 21. stoletja in kakšne izzive pri‑ naša katoliški teologiji? Nanjo se je s pričevanjem v knjigi Jezus iz Nazareta odzval tudi papež Benedikt XVI. Ne nazadnje pa je začetek izziva napovedal že Jezus z besedami učencem: »Nihče ne odtrga krpe od nove obleke in jo našije na staro, sicer bo novo raztrgal, s staro obleko pa se krpa z nove ne bo ujemala. Tudi novega vina nihče ne vliva v stare mehove, sicer bo novo vino stare mehove razgnalo in se razlilo, mehovi pa bodo uničeni; pač pa se mora novo vino vlivati v nove mehove. Nihče, ki je pil staro vino, noče novega, ampak pravi: ‘Staro je dobro.’« (Lk 5,36‑39) Christianity and Judaism seemingly share symbols and expressions, but, as Jacob Neusner (1932–2016) asserts, the religions share neither background nor are they continuous to one another; he exacerbates this argument to the point in which the mutual incomprehension 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 legitimacy 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) judovstvo krščanstvo medreligijska teologija dialog simboli empatija Judaism Christianity dialogue symbols interreligious theology empathy true false true Slovenski jezik Angleški jezik Članek v reviji 2024-10-08 12:02:38 2024-10-08 12:02:38 2024-10-10 03:42:54 0000-00-00 00:00:00 2021 0 0 Str. 89-104 št. 1 Letn. 76 2021 0000-00-00 Zaloznikova Objavljeno NiDoloceno 0000-00-00 0000-00-00 2021-01-01 27-67:26Neusner J 2335-4127 10.34291/Edinost/76/Abram 62075651 Abram.pdf Abram.pdf 1 772E08748B65463F95ED6CC380826F4D 3320b8ccc99c8115d7bf610b22a457a10dcb6205440dbe5dbb88eb4b46bfaed6 46244e53-855c-11ef-b232-0050569b8976 https://repozitorij.uni-lj.si/Dokument.php?lang=slv&id=193290 https://www.teof.uni-lj.si/zaloznistvo/edinost-in-dialog/edinost-in-dialog-76-2021-1 0 771382c5-855d-11ef-b232-0050569b8976 https://repozitorij.uni-lj.si/Dokument.php?lang=slv&id=193300 Teološka fakulteta Edinost in dialog 0 0 0