Dreaming Together: Christians and Jews in the Twenty-first Century
On October 28, 1965, 221 Fathers of the Second Vatican Council voted placet ("it pleases") on one of the most controversial documents of the Council, the fourth section of the declaration of the Church's relationship with nonChristian religions, Nostra Aetate ("In Our Time")...
| Главный автор: | |
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| Формат: | Электронный ресурс Статья |
| Язык: | Английский |
| Проверить наличие: | HBZ Gateway |
| Interlibrary Loan: | Interlibrary Loan for the Fachinformationsdienste (Specialized Information Services in Germany) |
| Опубликовано: |
1993
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| В: |
Toronto journal of theology
Год: 1993, Том: 9, Выпуск: 2, Страницы: 221-228 |
| Online-ссылка: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
| Parallel Edition: | Не электронный вид
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| Итог: | On October 28, 1965, 221 Fathers of the Second Vatican Council voted placet ("it pleases") on one of the most controversial documents of the Council, the fourth section of the declaration of the Church's relationship with nonChristian religions, Nostra Aetate ("In Our Time"). Indeed, no statement of the Council better distilled, in the famous opening lines of Gaudium et Spes, "the joys and hopes, the griefs and anxieties" of the twentieth century, than these fifteen Latin sentences. The mid-1960s was a time of dreams and of the dashing of dreams. Set against the background of the Shoah, it was a time of prosperity and expanded vision in the United States and, I presume, in Canada as well, a time of the Peace Corps and civil rights, of Martin Luther King, Jack and Bobby Kennedy and of assassinations and Vietnam. Somehow, for many American Catholics and many American Jews, Nostra Aetate came to symbolize it all. After two millennia of often fractious and at times violent relations, the Roman Catholic Church, great in number and rich in tradition, made a turning, a heshon ha nefesh ("reconsideration of the soul") and turned its face for the first time in all those long, bitter centuries, toward rather than away from the Jewish people who had given it birth and early nurture. Today is not the time to reprise those centuries, with their ambiguities and in many ways remarkable spiritual fecundity in both Christianity and Judaism. Today, standing on the verge of the third millennium of the relationship, we look ahead. We allow ourselves to dream and in dreaming to search the horizon for landmarks on the way to a reconciliation between our two ancient traditions. |
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| ISSN: | 1918-6371 |
| Второстепенные работы: | Enthalten in: Toronto journal of theology
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| Persistent identifiers: | DOI: 10.3138/tjt.9.2.221 |
