Еврейская тема в философии Николая Бердяева и церковная доктрина антииудаизма
Еврейская тема в философии Николая Бердяева и церковная доктрина антииудаизма
Федотова Е.
ИСТОЧНИК: ОТ БИБЛИИ ДО ПОСТМОДЕРНА
Статьи по истории еврейской культуры. Сер. "Чейсовская коллекция" Виктория Мочалова (отв. ред.). Москва, 2009
Издательство: Издательство "Книжники" (Москва)
АННОТАЦИЯ:     
We have to note that Berdyaev's position in relation to the Jews was not free from certain contradictions. On the one hand, N. Berdyaev, the great Russian and European Christian philosopher, rejects totally racial anti-Semitism; this rejection is a consequence both of his personality and of certain traits of his philosophy such as the priority of freedom, his profound respect for the rights of the nations, his high evaluation of the human personality, and his appeal to Christian values. On the other hand, Berdyaev in principle sets off Christianity against Judaism; in the religious aspect, the Jews remain the enemies of Christ and Christians. This concept results from the Church teaching of anti-Judaism which was elaborated with the fathers of the Church during the period II-IV c. a.d. Indeed, it can be shown that this Church teaching, in more measure than racial anti-Semitism, deprives the Jew of the status of a human being and thus sanctions any arbitrariness in relation to the Jews. The Holocaust was, to a certain extent, the result of this ideology, which became firmly established among the Europeans. In this context Christians are forced to choose between the two conflicting options: to love the Jews, as it is required by the Christian tradition, or to hate them as the enemies of Christ and Christianity. Berdyaev does not notice this contradiction, and so his appeal to the Christians to conduct themselves as the Christians is invalid. Really, this contradiction could be solved by the only way: the Christian theologians are to revise the teaching of anti-Judaism, first of all - the idea of exclusive guilt of the Jews in “deicide” (which is not at all a dogmatic assertion of the Christian faith) - and change their relation to the Jews on this basis. This way is more acceptable for Christianity than changing of the Christian dogmatic assertions as some theologians in the Jewish-Christian dialogue propounded it.
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