Beyond the Walls: Abraham Joshua Heschel and Edith Stein on by Joseph Palmisano PDF

By Joseph Palmisano

ISBN-10: 019992502X

ISBN-13: 9780199925025

Joseph Palmisano deals an in-depth exam of the value of empathy for Jewish-Christian knowing. Drawing at the writings of Rabbi Abraham Joshua Heschel (1907-1972) and Edith Stein (1891-1942), he develops a phenomenological class of empathy outlined as a fashion of "re-membering" oneself with the non secular other.

Palmisano follows Heschel's and Stein's philosophical conception and praxis in the course of the unparalleled horrors of the Shoah, displaying that Heschel's name to Christians for a go back to God is an ecumenical name to humanity to embody perceived others: a decision to stay lifestyles as a reaction to God's pathos. This name unearths a prophetic solution in Edith Stein's witness of empathy whilst confronted with the Shoah. Stein, a Catholic, creates a dialectical bridge with the Jewish "other," neither distancing herself nor denying her Jewish roots. Stein's concurrently Jewish and Christian constancy is a version for interreligious family. it's also a problem to Catholics to recollect their religion's Jewish history via new different types of witnessing and belonging with others.

Beyond the Walls is a severe contribution to the fostering of interreligious knowing, delivering either a version of the perfect Jewish-Christian courting in Heschel and Stein and standards wherein to guage modern projects and controversies bearing on interreligious discussion.

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Extra info for Beyond the Walls: Abraham Joshua Heschel and Edith Stein on the Significance of Empathy for Jewish-Christian Dialogue

Sample text

Soon after, Heschel translated into English an extended Die Prophetie, to be published as The Prophets in . ” Heschel’s desire to get beyond being, in the sense of getting beyond the idolatry of an ahistorical concept, is essentially a desire rooted in the Hebrew Scriptures: “Biblical ontology does not separate being from doing.  . ” The Hellenistic appreciation of being as being is tautological and selfenclosed, an inquiry of penultimate concern. And only an idea of being is capable of being “isolated” in being.

Where is God? Why didst Thou not halt the trains loaded with Jews being led to slaughter? It is so hard to rear a child, to nourish and to educate. Why dost Thou make it so easy to kill? Like Moses, we hide our face; for we are afraid to look upon Elohim, upon His power of judgment. Indeed, where were we when men learned to hate in the days of starvation? When raving madmen were sowing wrath in the hearts of the unemployed? §: Let modern dictatorship not serve as an alibi for our conscience. We have failed to fight for right, for justice, for goodness; as a result we must fight against wrong, against injustice, against evil.

The answer is already contained within the prophet herself through her own prophetic response to the call. If “we” involve God in every aspect of “our” everyday, then God gets involved: God will return to us when we shall be willing to let Him into our banks and factories, into our Congress and clubs, into our courts and investigating committees, into our homes and theaters.  . (§). God makes teshuva. God makes a pilgrimage of return to the people, and this return is often announced through the voice of the prophetic witness.

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Beyond the Walls: Abraham Joshua Heschel and Edith Stein on the Significance of Empathy for Jewish-Christian Dialogue by Joseph Palmisano

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