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 uniqueJudeo-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 admittedchurchs guilt for centuries persecution of Jews (mea culpa, 12 March 2000). Now there are not many representatives among OrthodoxJews who would be interested in the Judeo-Christian dialogue. Judaism has long been persecuted and it is quite natural that the Jewshave been slow to get rid of those stereotypes which hinder the movement towards dialogue. The article discussed in detail the conceptof dialogue. Being based on Gadamer and M.M. Bakhtin's studies the main criteria in the dialogue can be distinguished as the emergenceof the new meaning and perception of the interlocutor as the other, distancing him from oneself. The result of the modernJudeo-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 withits help. In the humanities, the principle of complementarity is widely used by V.S. Bibler in his works. It is the Israeli journalist andwriter A. Barats who writes about the theology of complementarity very thoroughly. In the book Theology of complementarity heshows examples of the principle of complementarity directly in the teachings of Christianity as well as in Judaism. The Jewish authorswho are interested in Judeo-Christian dialogue put forward the necessity to refuse from the Jewry christening problem and recognizeJudaism as the main condition of this dialogue. Both A. Barats and P. Polonsky write about it. Among the Christians who are interestedin Judeo-Christian dialogue a Catholic theologian John Pawlikowski can be called. He considers Judaism and Christianity as two differentbut complementary religions and that reflects the relationship between Judaism and Christianity more adequately, both historicallyand theologically. The supporters of the complementarity theology are trying to show that the relationship between the Christians andthe Jews, initially claiming to represent the same Person, ideally suit the logic of complementarity.

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