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CAMINANTES - Aracne editrice

Gaspare M
Pontificia Università Urbaniana
Comitato scientifico
Angela A B
Enrico G
Pontificia Università Lateranense
Facoltà Teologica dell’Italia Settentrionale
Mustafa Cenap A
Istituto Tevere — Centro pro Dialogo
Daniella I
Vinicio B
Università degli Studi Roma Tre
Università degli Studi di Cagliari
Giuseppe J
Carolina C
Centro Studi “Li Madou”
Ateneo Pontificio “Regina Apostolorum”
Irene K
Roberto C
Benedict K
Pia Associazione Maschile Opera di
Pontificia Università Urbaniana
Roberto C
Pontificia Università Lateranense
Università degli Studi Roma Tre
José Luis M D L P
Luigi D S
Università Pontificia Salesiana
Religions for peace
Giovanni S
Pietro D V
Università degli Studi di Roma “Tor
Università degli Studi di Roma “Tor
Sapienza Università di Roma
Shahid M
Mario S
Roberto D C
Istituto Patristico “Augustinianum”
Pontificia Università Lateranense
Paolo T
Cristiana F
Pontificio Ateneo Sant’Anselmo
Università Pontificia Salesiana
Alexey Y
Patriarcato di Mosca in Italia
La collana vuole offrire con i suoi testi un importante contributo al dialogo tra le religioni su molti temi ad esse comuni,
quali: i diritti umani, in particolare la libertà religiosa, la pace
tra i popoli, il rispetto della donna, dei deboli, la giustizia nei
confronti dei poveri, dei piccoli; e soprattutto la creazione di
spazi di dialogo interreligioso e interculturale, nella consapevolezza che tali temi costituiscono un contributo fondamentale
alla convivenza civile ispirata all’etica del riconoscimento dell’altro, e riguardano le modalità di libertà e serenità che devono
accompagnare il pellegrinaggio dell’uomo verso la Verità.
First edition: Les Versets douloureux. Bible, Évangile et Coran entre conflit et dialogue
ISBN ----. Copyright © , Editions Lessius, Brussels, all rights reserved
English tanslation by Eve Hecht and Alan Paddle
Soheib Bencheikh
David Meyer
Yves Simoens
Painful Verses
Bible, Gospel and Quran
between conflict and dialogue
Copyright © MMXIV
ARACNE editrice S.r.l.
[email protected]
via Raffaele Garofalo, /A–B
 Roma
() 
 ----
I diritti di traduzione, di memorizzazione elettronica,
di riproduzione e di adattamento anche parziale,
con qualsiasi mezzo, sono riservati per tutti i Paesi.
Non sono assolutamente consentite le fotocopie
senza il permesso scritto dell’Editore.
I edizione: ottobre 
Chapter I
Painful Verses from the Jewish Tradition
David Meyer, rabbi
.. Painful Verses in the Text of the Torah. Amalek and the
Sacrifice of Isaac,  – ... A strategy for reading,  – ... A
theology of transgression,  – ... “Another” reading of the sacrifice
of Isaac,  – .. The Painful Book: the Book of Joshua,  –
... “Carte blanche” for violence?,  – ... Reducing the “perimeter of horror”,  – ... Being a “partner” of God and not His
agent,  – ... A reading of “separation” or “worshipful reading” of
the biblical text?,  – .. Painful Citations from the Talmud,  –
... The structure of the Talmudic compilation,  – ... One example among others: « Robbing a non–Jew is allowed! »,  – ... Different manuscripts and more acceptable readings,  – ... Resolving
the impasse, modifying the Talmud and teaching respect, .
Chapter II
The Gospel According to John and the Jews. A Paradigm of
Interpretation in Dialogue
Yves Simoens, SJ
.. Introduction,  – .. The Prologue ( Jn :–),  – .. From
the Jerusalem delegation to John the Baptist to the evocation
of Judas’ betrayal ( John :–:),  – .. Jesus Christ? ( John
),  – .. One who is condemned, yet does not condemn (John
),  – .. Jesus and his “alter ego”: The healed blind man ( John
:–:),  – .. Jesus, Lazarus, Martha, Mary and the Jews
( John :–:),  – .. The Messianic Entry into Jerusalem,
“The Johannine Gethsemane”, Judgement and Unbelief (John
:–),  – .. Love Glorified ( John ),  – .. To Love
Each Other in the Midst of Conflict. The Vine and the World
( John :–:),  – .. The Glorifying Prayer: The Son of
Bible, Gospel and Quran between conflict and dialogue
Perdition ( John ),  – .. Passion and Resurrection. History
and Interpretation ( John –), .
Chapter III
Painful Verses From The Islamic Tradition
Soheib Bencheikh, imam
.. Introduction,  – ... A weighty task,  – ... Qur’an,
hadiths and fiqh,  – ... Questioning history,  – .. Hadiths,
“Fiqh” And Prejudices,  – ... The hadiths,  – ... Fiqh, 
– .. The Painful Verses,  – ... Painful verses against the infidelity of the Hebrews,  – .. Polemical verses against the Christians,  – ... The Trinity,  – ... Painful verses against the
infidels and the battle in the Way of God,  – .. Conclusion, .
From Self–Criticism To Dialogue. Round table
The Authors
Chapter I
Painful Verses
from the Jewish Tradition
David M, rabbi
Speaks true, who speaks shadows
Paul C (–), Speak, you too. . .
Let us begin with a story. Almost  years ago, when, as a young
Jewish boy, I was preparing for my bar mitzvah, a ceremony
marking my coming of age as a Jew, my father suggested that
we meet with Rabbi Jacob Kaplan, who was then the Chief
Rabbi of France. After a discussion lasting about one hour, and
before we took our leave, Rabbi Kaplan offered me a book as a
bar mitzvah gift. It was his autobiography, retracing the various
stages of his life and his rabbinic career.
When I came upon this book some years later, I was touched
by one of the passages relating the episode of the Seelisberg
Conference in , which, in the aftermath of the Shoah, tried
for the first time to create a true dialogue between Judaism
and Christianity. Chief Rabbi Kaplan, who had attended the
Seelisberg Conference, wrote of it:
One afternoon our committee met outdoors with Father Calliste
Lopinot presiding. Among the Christians, there was agreement to
recognizing their responsibility in the dissemination of anti–Semitism
through the teaching of the catechism to young Christians. In return, they wanted us to recognize that our religious education, too,
entailed some fault toward Christianity. But on this point, we could
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