The fewer, the more. So can tell the history of religion the old Federal Republic. The less serious Christianity was taken – from the spoof of the virgin birth on the abhorrence of the bloody death on the cross to contempt of miracle stories – the more the enthusiasm grew for other religions.
Far Eastern between Bhagwan and Buddha promised expansion of consciousness. Am Judaism is delighted in my Klezmerisierung. Islam was at least until the Khomeini revolution in 1979 as a gentle fashion. Nature religions were anyway good because eco.
But for some years a little about. While not in the German society. As you go out from the churches and cares less and less about Christian traditions (that are not also made interesting by the clergy). But from the outside comes a counter-movement, Jewish, Muslim, also atheistic intellectuals. Hardly to get it past the reading of books in which such people show an astonished, sometimes beglücktes interest in Christianity.
Kermani reservations prove useful
an interest which fertilizes this belief also theologically. What is not so needless to say: So the earlier enthusiasm for the German foreign belief systems has these religions hardly used, apart from earning opportunities for healing and meditation virtuosos. But if now Christianity is viewed from the outside, it wins.
most evident is currently in the Muslim writer and Islamic scholar Navid Kermani, who on Sunday Peace Prize of the German Book Trade will receive. What is a piece of the way compensation for a shameful wrangling, the Kermani was suspended of 2009. As the Cardinal Karl Lehmann of Mainz and the former Evangelical Church President of Hesse-Nassau, Peter Steinacker refused initially to accept together with Kermani the Hessian Culture Prize. Because Kermani had expressed the Muslim view reservations about the Cross.
But at least now, since Kermani’s latest book “Disbelief” (CH Beck), should still are the most obdurate Christianity defenders realized how much use the faith in Jesus the reservations and distances Kermani. So the Christian worship of the beautiful Virgin Mary lit new one if Kermani emanates in his compiled from image considerations book by Islamic thoughts, “the contemplation of God in women is the most perfect”.
How can we learn from Muslims that distraction from God and Jesus is not, when Catholics and Orthodox Maria praise. But worship that is virtually dependent in Christianity on the appreciation of the feminine. Is it so Kermani, “the feminine principle constitutive of the Incarnation”.
New and warm interest arouses Kermani also to Christian liturgies by those compares with Islamic ritualism. And what it means that in the center of the Christian faith is the love that becomes clear when Kermani writes how Muslims admire the Christians so. There was “significant that even the Sufis connote the turn to strangers on the other hand, to the members of other communities Christian and explicitly cite the example of Jesus. Even if they are not Christians, they take their love as a ‘christian’ true.”
And he himself, writes Kermani, had filed his earlier skepticism about love monopolization by Christians: “I am no longer suspicious, but every time grateful if I experience love that makes no difference. “- as in Christian religious whose resistance against Muslim fanatics he appreciates warm
Much criticized Kermani, about the Catholic Hierarchy understanding or self-infatuations enlightened bigots. At much he doubts even at the resurrection. But it is precisely these doubts about the comfort leaves him, the more feel the outsider, the horrors of that bleakness, which suffers Jesus at the Crucifixion. Based on a Cologne Pietà, a mother of God with the racked body of her son, writes Kermani, “that the ‘piety’, as the literal meaning of ‘Pietà’ is, shake the trust in God rather than should encourage”.
Kermani feels the hopelessness of Calvary
That Kermani in reserve against the resurrection faith more violent feel the crushing hopelessness of Calvary and therefore more clearer may turn out – this mainly connects it with the other outsiders who look new again Christianity. Fast because you can speak of a rebirth of the Good Friday theology from the spirit of the distance.
Triumphal This was recently the Israeli writer Amos Oz, in his novel ” Judas “(Suhrkamp), the Judeo-Christian and the recent Israeli-political history of each other reflects and is one of the most poignant Crucifixion descriptions of recent literary history weaves, comparable at most the corresponding passages in” The Master and Margarita “by also not Christian-dogmatic Mikhail Bulgakov ( 1891-1940)
Good Friday Theologically highly inspiring as the American religious and literary scholar Jack Miles, who in 2001 in. “Jesus: The suicide of the Son of God” ( Hanser) analyzed without any proselytizing intent, what it is that Christians see their Saviour die. And what then for Christianity means that the disciples find the grave empty on Easter morning, made another literary critic, Robert Harrison, in his study “The Rule of Death” (Hanser) course. Even Harrison wants to announce anything.
“The truth is not something external and Higher”
But again to Amos Oz: His “Judas” novel, written in distance, arouses interest also in the enigmatic Jesus. One man, escape its deeds, such as cursing the fig tree (Mark 11) the understanding, are only accessible to doubt, just as some of his sentences: “I love the words that he said,” confesses the hero of Oz . ‘novel, “for example:’ The eye of the body is light, if therefore thine eye be single, thy whole body also is light; but when thine eye is evil, thy body also is full of darkness, My soul ‘Or.’ is exceeding sorrowful, even unto death. ‘”
Maybe distanced able to appreciate the magic voice of Christianity better. In any case, the French historian of science Bruno Latour’s theory of language today Christianity (“jubilation”, Suhrkamp, 2011) written in explicit demarcation of ecclesiastical beliefs – to develop then, as religious speech forms in the idiosyncratic-ecstatic speech acts of individuals.
And Kurt Flasch, an avowed atheist, expressed in “Why I Am Not a Christian” (CH Beck) so much respect for the narrative power of Christianity that is his book – which the author would only be quite tolerant – can be downright understood as an encouragement to joyful Bible reading. Because “it comes,” said Kermani overlooking the doubting Thomas, “that the truth is not something external and higher, we absolutely distinctive in is, to which one must believe blindly, solely on the word and the authority of his arm trusting” .
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