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• W3134757856 abstract "The task of this essay is to continue the interfaith between Buddhism and Judaism that was initiated by such noted thinkers as Martin Buber and Masao Abe, among others. Yet, before we begin this task, we must ask two preliminary questions. What is an interfaith and why engage in an interfaith dialogue? The answers to these questions will lay the framework for the following discussion. Here we will take as our lead the writings of Masao Abe, for he has been at the forefront of this Abe argues that any that seeks to promote mutual understanding between religions may be achieved only by first existentially confronting one's own religion. So long as we remain within the standard ontological and axiological categories of our religious traditions, we will be unable to speak in a language that can be readily understood and appropriated by our interlocutor. We must demonstrate [our] own deepest authentic spirituality by surpassing the traditional verbal formulations of teaching and practice. To grasp one's own religious perspective from this basis, is absolutely necessary for all religions to break through the traditional framework of their doctrine and practice and to re-examine themselves most radically in order to grasp the quintessence of their own faiths. (1) Thus, it is from an perspective, rather than one that remains limited to doctrinal formulations, that an interfaith is possible. This confrontation with one's own religion is only part of a successful interfaith Not only must we existentially confront our own religion, we must existentially confront the religion of our interlocutor. An interfaith will be truly adequate and effective, writes Abe, if both sides of the try to grasp the other side's spirituality from within, without imposing its own ontological and axiological categories. (2) Such a mutual exposure to each other's religion urges us to view interfaith as something more than simply promoting mutual understanding, and revisions the as that which seeks to find a common ground for both religions. Through such a dialogue of inclusion, to use an expression of Martin Buber's, each religion can begin to articulate itself from the perspective of the other, and in this way find a common ground for both. This common ground is not one that seeks to avoid or eclipse the differences between faiths, but rather one that makes possible an adequate understanding of these differences, for these will now be seen as ones over a shared concern and subject matter. Thus, an authentic interfaith is predicated on the basis that we go beyond 'mutual understanding' and engage in 'mutual transformation' (3) in which the self-understanding of our own faith is transformed in the light of the other. Interfaith thus becomes a transformative dialogue. (4) From within the Jewish community, Rabbi Zalman Schachter-Shalomi is the most radical example of total immersion dialogue. What is required, according to Schachter-Shalomi, is an existential confrontation. Following in Schacter's lead, Rabbi Jonathan Omer-Man wrote, what normally happens to me in this kind of encounter is that through I learn to see myself through the prism of the other's experiences, and I very much want that to happen. (5) With this in mind, we may now ask our second preliminary question--why engage in an interfaith at all? If we have adequately understood the task of interfaith dialogue, then we should be able to grasp its fundamental relevance for faith in general. Unless we seek to confine our faiths in insularity and furthermore risk religious stagnation, we must put our own faith in with others. The aim of interfaith is not to erase the differences that separate faiths, but rather to create a productive tension through these differences so that each religion can understand itself anew in the light of the other. …" @default.
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• W3134757856 date "2013-01-01" @default.
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• W3134757856 title "Zero and one: toward a Buddhist-Jewish interfaith dialogue" @default.
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