Ein schwieriges Verhältnis: Karl Rahner und die Juden
Rahner's relation to Judaism has scarcely received attention as an object of research. This article develops the thesis that it is a complex and ambivalent relation. Concerning the Jewish-Christian Dialogue, Rahner's theology is in curious manner inappropriate. His transcendental way of th...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | German |
| Check availability: | HBZ Gateway |
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Echter
1997
|
| In: |
Zeitschrift für katholische Theologie
Year: 1997, Volume: 119, Issue: 3, Pages: 265-283 |
| Standardized Subjects / Keyword chains: | B
Rahner, Karl 1904-1984
/ Christianity
/ Judaism
/ Interfaith dialogue
/ Catholic theology
|
| Further subjects: | B
Dialogue
B Judaism B Rahner,Karl B Christianity |
| Online Access: |
Volltext (lizenzpflichtig) |
| Parallel Edition: | Non-electronic
|
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| 520 | |a Rahner's relation to Judaism has scarcely received attention as an object of research. This article develops the thesis that it is a complex and ambivalent relation. Concerning the Jewish-Christian Dialogue, Rahner's theology is in curious manner inappropriate. His transcendental way of thinking cannot be held responsible in this case. This article therefore rather demonstrates the theological reason for his relation to Judaism, which can be found in the christocentrism of his theology of creation, revelation and history. The typological determination of the relation between the Old and the New Testament and between Judaism and Christianity results from this christocentrism. Judaism is therefore seen only as Jesus Christ's predecessor of particular religious significance. Judaism and Christianity are related in the same way as "promise" and "fulfilment". This typological determination does not support an antijudaistic theology according to the model of substitution. It nonetheless risks to deny Israel's status as chosen people. Rahner's theology however contains very important theological, christological, soteriological and truth-theoretical elements, which are of great significance regarding the Jewish-Christian Dialogue. Nevertheless problematic aspects concerning the theological relation to the Jewish are predominant. | ||
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