Bemerkungen zum Verhältnis von Anthropologie und Messiasgedanke im Dialog mit Emmanuel Levinas
The election and messianic suffering of Israel receives in the anthropology of E. Levinas an universal anthropological importance. Levinas cannot think about the immediate proximity of man and God without talking about everyone's messianic responsibility for the Other. Confronted with the face...
| Main Author: | |
|---|---|
| Format: | Print Article |
| Language: | German |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
|
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Echter
1996
|
| In: |
Zeitschrift für katholische Theologie
Year: 1996, Volume: 118, Issue: 4, Pages: 468-487 |
| Standardized Subjects / Keyword chains: | B
Lévinas, Emmanuel 1906-1995
/ Incarnation
/ Messianism
/ Christology
/ Soteriology
|
| IxTheo Classification: | BH Judaism NBE Anthropology NBF Christology NBK Soteriology VA Philosophy |
| Further subjects: | B
Schöpfungstheologie
B Anthropology B Christianity B Leiden B creation theology B Dialogue B Christology B Transcendence B Judaism B Messiah B Suffering B Lévinas,Emmanuel B Philosophy |
| Parallel Edition: | Electronic
|
| Summary: | The election and messianic suffering of Israel receives in the anthropology of E. Levinas an universal anthropological importance. Levinas cannot think about the immediate proximity of man and God without talking about everyone's messianic responsibility for the Other. Confronted with the face of the Other, man does not merely answer with some words. The human subject itself is the response to the Other and has a responsibility for him. In Christian anthropology it is the Messiah Jesus Christ, who receives universal anthropological importance, because he is seen as the incarnation of the Word of God. If Christians ask for the soteriological importance of the incarnation as a messianic event of the transcendence of God, they have to ask for the salvation of human flesh (salus carnis). The christological event of incarnation means the "salus carnis". The present article tries to show, that this means: the human flesh becomes word, a word "for the Other". Christology and anthropology, christology "from above" and "from below" necessarily belong together, because christology has an immediate importance concerning the salvation of man. For Jews and Christians salvation has to do with the eschatological, messianic and immediate proximity of God. Of course the immediacy to God is articulated in a different way because of the presence of a christology. But perhaps we can learn from the philosophy of Levinas, 1) that the christological reflexion about the immediate proximity between man and God has inevitably to do with the "salus carnis" and the "being for the other", and 2) that an ontological thinking, which has been already criticized by Rahner and more radically by Levinas, is insufficient for an articulation of the uncomparable uniqueness of the transcendent God as the Good "beyond being" on the one hand, and of each created person (of the Other) on the other hand; all of whom do not find their significance in a totality of ontological terms or in the categories of causality. |
|---|---|
| ISSN: | 0044-2895 |
| Contains: | Enthalten in: Zeitschrift für katholische Theologie
|