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The Tikvah Podcast

Jon Levenson on the Danger and Opportunity of Jewish-Christian Dialogue

The Tikvah Podcast

Tikvah

Judaism, Politics, Religion & Spirituality, News

4.6620 Ratings

🗓️ 16 January 2018

⏱️ 31 minutes

🧾️ Download transcript

Summary

Nostra Aetate, the Catholic Church’s 1965 Declaration on the Relation of the Church to Non-Christian Religions, was a watershed in the history of Jewish-Christian relations. It repudiated the slander of deicide and took a stand against anti-Semitism, and in so doing, opened the door to dialogue between Jews, Catholics, and Christians of many other denominations.

Several decades later, a group of over 170 Jewish scholars offered what some saw as a kind of Jewish response to the titanic shift brought about by Nostra Aetate. Dabru Emet, “Speak the Truth,” set out a set of principles regarding how Jews and Christians might relate to one another and build a foundation for interfaith cooperation. Perhaps unsurprisingly, not all Jewish scholars could get behind the statement. In “How Not to Conduct Jewish-Christian Dialogue,” published in Commentary, and “Judaism Addresses Christianity,” published in Jacob Neusner’s Religious Foundations of Western Civilization, Professor Jon Levenson of Harvard University raises serious concerns with the planks of Dabru Emet. If interfaith dialogue is to have real meaning, Levenson argues, it cannot paper over irreconcilable religious differences or flatten religious conviction in order to create a veneer of agreement.

In this podcast, Levenson sits down with Tikvah’s Alan Rubenstein to discuss the dangers and opportunities posed by Jewish-Christian dialogue. They explore the purpose of interfaith discourse, the importance of the theological disagreements between Jews and Christians, and the dangers of suppressing religious disagreement in the name of cooperation. Professor Levenson demonstrates how Jews can enthusiastically embrace the importance of religious dialogue with Christians while remaining true to what makes Jews different.

Musical selections in this podcast are drawn from the Quintet for Clarinet and Strings, op. 31a, composed by Paul Ben-Haim and performed by the ARC Ensemble as well as “Baruch Habah,” performed by the choir of Congregation Shearith Israel.

This podcast was recorded in front of a live audience at the Abigail Adams Institute at Harvard University. Jon Levenson is a member of the Tikvah Summer Institute faculty. Click here to learn more about our Institutes and other summer programs.

Transcript

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0:00.0

Welcome to the Tikva podcast on Great Jewish Essays and Ideas. I'm your host, Jonathan Silver.

0:13.0

Our topic today is Jewish-Christian dialogue, and we begin with the publication in the year 2000

0:19.0

of a statement by four prominent Jewish thinkers called

0:22.1

Dabru Emet, a Hebrew phrase that evokes the injunction to speak the truth from the prophet

0:27.5

Zecharia. Signed by hundreds of Jewish leaders, Dabru Emet is sometimes seen as a kind of Jewish

0:33.1

response to the titanic shift in Catholic thought that emerged from Nostra Aitate, promulgated

0:39.5

by Pope Paul VI in 1965. Nostra Aitate was a Catholic reassessment of the Jewish people,

0:46.3

absolving Jews from Dio side, the murder of Jesus, and clarifying the church's opposition

0:51.6

to Jewish persecution and anti-Semitism.

0:55.4

So along comes Dabru Emet in the year 2000, and as a matter of communal policy and communal

1:00.3

debate, the question of how men and women of serious faith should speak to one another

1:04.8

about ultimate matters, God and the Bible, covenant and grace, love and life and destiny and death. These were all questions

1:12.4

back in the religious public square. Now, regular listeners to the Tikva podcast will remember

1:17.8

our 2016 broadcast dedicated to discussing Rabbi Joseph B. Solovecic's essay, Confrontation,

1:24.6

a profound meditation on human nature, religious freedom in America, and

1:29.3

the articulation of the view that Jews and Christians should avoid discussing theology,

1:34.3

but stand shoulder to shoulder to care for the orphan and heal the sick.

1:38.3

In other words, without discussing the theological matters that separate them, they could

1:42.3

still work together as faithful Jews

1:44.3

and faithful Christians to improve the society that they share. While our guest today sees

1:49.2

things somewhat differently, Harvard Professor John D. Levinson does not fully accept Rabbi

1:54.1

Solovecic's distinction between faith and acts, and he disagrees with the formulations

...

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