上帝 伊酥

沃尔特·红衣主教卡斯珀

协会主席 主教委员会 与犹太人的宗教关系

【太阳城网赌平台】 17th meeting of the International Catholic-Jewish Liaison Committee, New York, 二零零一年五月一日.]

1. 《太阳城官网》 上帝伊酥，于2000年9月出版 Congregation for the Doctrine of the Faith, has sparked off various reactions by different people and communities, also by Jews.

很明显, 有一些误解. 这是一种高度技术性的语言 document for the instruction of Catholic theologians- a document that is perhaps a little too densely written- raised misunderstandings on the very meaning and intention of the text among people who are not very familiar with Catholic theological “jargon” and with the rules of its correct 解释. Many of these reactions appear to be based on information which obviously uninformed secular mass-media have thrown into the arena of 公众舆论.

On the other hand, some substantial difficulty which theologically informed Jews might have had with 文档 would be more understandable, since it expresses matters – such as the 解释 of Jesus as the Son of God – on which Jews and Christians have parted ways many centuries ago. 这些 差异值得相互尊重. 但, at the same time, they evoke painful 对过去的回忆. 这 is why 文档 was often painful for Jews. It was not its intention to hurt or offend. 但它做到了，为此我只能 表达我深切的歉意. 我朋友的痛苦也是我的痛苦.

2. 但 what was and what is the very problem? 本文提出的问题是 linked with the intention of 文档. 《太阳城官网》主要涉及 各宗教间的对话. 但 it is not itself in a 对话 either with 印度教徒，也不是穆斯林，也不是犹太人. 它反对 some newer relativistic and to some degree syncretistic theories among Christian theologians, theories spread in India and in the western so-called postmodern 世界 as well, which advocate a pluralistic vision of religion and classify both Jewish and Christian religion under the category of ‘世界 religions’. 它反对 theories that deny the specific identity of Jewish and Christian religion, and do not take into account the distinction between faith as answer to God’s revelation and belief as human search for God and human religious wisdom. 因此, the Declaration defends the specific revelation character of the Hebrew Bible too, which we Christians call the Old Testament, against theories claiming, for example, that the Holy Books of Hinduism are the Old Testament 对印度教徒.

但 这引起了误解. Some Jewish readers tend to think that the Church’s attitude towards Jews and Judaism is a sub-category of its attitude towards 世界 religions in general. 然而，这样的假设是错误的 mistake, and so is the presumption that 文档 represents “a backward step in a concerted attempt to overturn the [in this case Catholic-Jewish] 近几十年的对话”. I am quoting here a comment made by a Jewish 学者.

这 misunderstanding can be avoided if the Declaration is read and interpreted – as any magisterial document should- in the larger context of all other official documents and declarations, which are by no means cancelled, revoked 或者被本文档所取消.

读 in this wider context, we must say that, with regard to the above-mentioned presumption, Catholic-Jewish relations are not a subset of interreligious relations in general, neither in theory or in practice. 在实践中:记住 that our Commission 与犹太人的宗教关系 is not attached to the Pontifical Council for 各宗教间的对话, but to the Pontifical Council which is responsible for the promotion of the ecumenical 对话. In theory: remember that Judaism, in the mind of the Church, is unique among the 世界上的宗教，因为，因为 诺酯 国家，它是“ root of that good olive tree onto which have been grafted the wild olive 是外邦人的支派. St. 保罗  (罗马书11:17-24). 或者像教皇约翰·保罗二世那样 put it on more than one occasion, “our two religious communities are connected and closely related at the very level of their religious identities” (his addresses of 12 March, 1973, and 6 March, 1982); and during his historic visit to the Synagogue of Rome on 13 April, 1986: “的 Jewish religion is not ‘extrinsic’ to us, but in a certain way is ‘intrinsic’ 我们自己的宗教. 与 Judaism, therefore, we have a relationship which we 不跟其他宗教有什么关系吗. You are our dearly beloved brothers and, in a certain way, it could be said that you are our elder brothers”.

On 6 March, 1982, the Pope referred to “the faith and religious life of the Jewish people as they are professed and practiced still today”. 事实上, 也 笔记 on the correct way to present the Jews and Judaism in preaching and catechesis in the Roman Catholic Church, published by our Commission on 24 June, 1985, are concerned that Judaism is not presented in Catholic teaching as being merely a historical and archeological reality. It refers to “the permanent reality of the Jewish people” – “the people of God of the Old Covenant, which has never been revoked” (John 保罗 II on 17 November, 1980, in Mainz) – as a “living reality closely related to the 教堂”. 事实上， 笔记 提醒我们天主教徒，亚伯拉罕是 他是我们信仰的真父. Rm 4:11-12; Roman Canon: patriarchae nostri Abrahae)”. And it is said (1 Co 10:1): ‘Our fathers were all under the cloud, and all passed through the sea’”.

事实上 上帝伊酥 too specifically acknowledges the divine revelation in the Hebrew Bible, in contrast to the sacred books of other religions.

反对 some relativistic theories that subordinate both Jewish and Christian religion in the category of 世界 religions, this document, referring to the II Vatican Council, states: “的 Church’s tradition, however, reserves the designation of inspired texts to the canonical books of the Old and New Testament, since these are inspired by the Holy Spirit”.

因此 文档 上帝伊酥 不 affect Catholic-Jewish relations in 消极的方式. Because of its purpose, it 不 deal with the question of the theology of Catholic-Jewish relations, proclaimed by 诺酯, 以及后来的教会教导. What 文档 tries to “correct” is another category, namely the attempts by some Christian theologians to find a kind of “universal theology” of interreligious relations, which, in some cases, has led to indifferentism, relativism and syncretism. 反对这样的 theories we, as 犹太人和基督徒， are on the same side, sitting in the same boat; we have to fight, to argue and to bear witness together. 我们共同的 自我理解是关键.

I think that Cardinal Joseph Ratzinger, the Prefect of the Congregation for the Doctrine of the Faith, has clarified these questions in his article “L 'eredita di Abramo(《太阳城网赌平台》，in L’osservatore Romano, 29 December 2000) where he writes: “It is evident that 对话 of us Christians with the Jews stands on a different level with regard to the 与其他宗教对话.  的 faith witnessed in the Bible of the Jews, the Old Testament of Christians, is for us not a different religion but the foundation of our own faith”. I think this is a clear statement, to which I have nothing to add.

3. Besides the already mentioned main problem raised by 上帝伊酥, there are other questions that I cannot deal with in this paper, since they would need a much more thorough discussion. 这些问题已经存在了 object of our 对话 and should be on the agenda also in the future. 在这个 context, I can only mention them, without claiming to solve them. 没有 上帝 伊酥 the intention to enter these issues: they are beyond its intra-theological and intra-catholic intention.

一个 of these questions is how to relate the covenant with the Jewish people, which 根据圣. 保罗 is unbroken and not revoked but still in vigour, with what we Christians call the New covenant. 如你所知，古老的理论 substitution is gone since II Vatican Council. 对我们今天的基督徒来说 covenant with the Jewish people is a living heritage, a living reality. 在那里 cannot be a mere coexistence between the two covenants. 犹太人和基督徒， by their respective specific identities, are intimately related to each other. It is impossible now to enter the complex problem of how this intimate 相关性应该或可以被定义. 这样的问题触及……的奥秘 Jewish and Christian existence as well, and should be discussed in our further 对话.

的 only thing I wish to say is that the Document 上帝伊酥 不 state that everybody needs to become a Catholic in order to be saved by God. On the contrary, it declares that God’s grace, which is the grace of Jesus Christ according to our faith, is available to all. 因此，教会 相信犹太教，我.e. the faithful response of the Jewish people to God’s irrevocable covenant, is salvific for them, because God is faithful to 他的诺言.

这 touches the problem of mission towards Jews, a painful question with regard to 过去是强制转换. 上帝伊酥，作为其他官员 documents, raised this question again saying that 对话 is a part of 传播福音. 这引起了犹太人的怀疑. 但 this is a language problem, since the term 传播福音, in official Church documents, cannot be understood in the same way it is commonly interpreted in everyday’s speech. 用严格的神学语言来说， 传播福音 is a very complex and overall term, and reality. 它暗示着存在 witness, prayer and liturgy, proclamation and catechesis, 对话 and social 工作. Now, presence and witness, prayer and liturgy, 对话 and social 工作, 这些都是其中的一部分 传福音, 没有目标吗 增加天主教徒的数量. 因此 传播福音，如果理解的话。 in its proper and theological meaning, 不 imply any attempt of 任何改变信仰.

On 另一方面，术语 的任务, 在其适当的意义上，是指 conversion from false gods and idols to the true 只有一个上帝, who revealed himself in the salvation history with his elected people. 因此，在 this strict sense, cannot be used with regard to Jews, who believe in the true 只有一个上帝. 在那里fore –and this is characteristic- [there] 不 exist any Catholic missionary organisation for Jews. 在那里 is 对话 with Jews; no mission in this proper sense of the word towards them. 但是什么是 对话? Certainly –as we learned from Jewish philosophers such as Martin Buber- it is more than small talk and mere exchange of opinions. 这也是不同的 from academic dispute, however important academic dispute may be within 对话. Dialogue implies personal commitments and witness of one’s own 信念与信念. Dialogue communicates one’s faith and, at the same time, requires profound respect for the 信念与信念 of the partner. It respects the difference of the other and brings mutual enrichment.