Theology of complementarity as a basis for Judeo-Christian dialogue
The problem of the Judeo-Christian dialogue is an attempt to avoid one-sided, negative view on the unique Judeo-Christian relations. After the Second World War the Catholic Church changed its doctrine. Instead of a "theology of contempt" the need for dialogue between the two religions was proclaimed (Nostra Aetate, 1965). In addition, Pope John Paul 2 admitted churchs guilt for centuries persecution of Jews (mea culpa, 12 March 2000). Now there are not many representatives among Orthodox Jews who would be interested in the Judeo-Christian dialogue. Judaism has long been persecuted and it is quite natural that the Jews have been slow to get rid of those stereotypes which hinder the movement towards dialogue. The article discussed in detail the concept of dialogue. Being based on Gadamer and M.M. Bakhtin's studies the main criteria in the dialogue can be distinguished as the emergence of the new meaning and perception of the interlocutor as the other, distancing him from oneself. The result of the modern Judeo-Christian dialogue, according to his supporters, should be the joint development of the so-called theology of complementarity. The principle of complementarity which it is based on, first appeared in the papers by N. Bor. He explained wave-corpuscle duality with its help. In the humanities, the principle of complementarity is widely used by V.S. Bibler in his works. It is the Israeli journalist and writer A. Barats who writes about the theology of complementarity very thoroughly. In the book Theology of complementarity he shows examples of the principle of complementarity directly in the teachings of Christianity as well as in Judaism. The Jewish authors who are interested in Judeo-Christian dialogue put forward the necessity to refuse from the Jewry christening problem and recognize Judaism as the main condition of this dialogue. Both A. Barats and P. Polonsky write about it. Among the Christians who are interested in Judeo-Christian dialogue a Catholic theologian John Pawlikowski can be called. He considers Judaism and Christianity as two different but complementary religions and that reflects the relationship between Judaism and Christianity more adequately, both historically and theologically. The supporters of the complementarity theology are trying to show that the relationship between the Christians and the Jews, initially claiming to represent the same Person, ideally suit the logic of complementarity.