A Quote by David Novak
It was in the early 1960s that my late revered teacher, Professor Abraham Joshua Heschel, became the first major Jewish theologian in America to enter into dialogue with Christian theologians on a high theological level.
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No Christian can avoid theology. Every Christian is a theologian. Perhaps not a theologian in the technical or professional sense, but a theologian nevertheless. The issue for Christians is not whether we are going to be theologians but whether we are going to be good theologians or bad ones.
This is what the Sabbath should feel like. A pause. Not just a minor pause, but a major pause. Not just lowering the volume, but a muting. As the famous rabbi Abraham Joshua Heschel put it, the Sabbath is a sanctuary in time.
Perhaps the main stumbling block to a better, and more fruitful, theological relationship with Judaism and the Jewish people has been the tendency of many Christian theologians to see the Christ event as the end of history.
By the time I was 5, I was already an outcast. It was the early 1960s, and I was part of the only Jewish family in a decidedly Christian suburb of Waltham, Mass.
I became a teacher all right. I wanted to become a teacher because I had a misconception about it. I didn't know that I'd be going into - when I first became a high school teacher in New York, that I'd be going into a battle zone, and no one prepared me for that.
Susannah Heschel's The Aryan Jesus is a brilliant and erudite investigation of the convergence between major trends in German Protestantism and Nazi racial anti-Semitism. By concentrating on the history of the Institute for the Study and Eradication of Jewish Influence on German Religious Life, Heschel describes in forceful detail the Nazification of all aspects of Protestant theology, including the Aryanization of Jesus himself. This is a highly original and important contribution to our understanding of the Third Reich.
If you take a look at places like Harvard, it's striking. In the early ,50s, I think there were a handful of Jewish professors, three or four. But by the 1960s, there were Jewish deans and administrators. In fact, one of the reasons why MIT became a great university was because they admitted Jews whereas Harvard did not.
Theologians have a great problem because they're seeking to speak about God. Since God is the ground of everything that is, there's a sense in which every human inquiry is grist to the theological mill. Obviously, no theologian can know everything.
No true Christian can carry within his heart hatred for any of God's children . . . I am as aware as any other Christian that our Savior was Jewish, His mother was Jewish. The Apostles were Jewish. The first martyrs were Jewish...So no true Christian, in my judgment, can be an anti-Semite.
In 1905, I was privileged to be given a place in the private laboratory of my revered teacher, Professor W. H. Perkin, Jr. at the University of Manchester.
To be a Christian is to be a theologian-a student of God and his will. The contemporary disdain for theological content and emphasis on self-image and emotions were not shared by the apostolic church.
I first came to Jewish-Catholic relations in 1963, while studying for the rabbinate at the Jewish Theological Seminary in New York.
A free theologian works in communication with other theologians...He waits for them and asks them to wait for him. Our sadly lacking yet indispensable theological co-operation depends directly or indirectly on whether or not we are wiling to wait for one another, perhaps lamenting, yet smiling with tears in our eyes.
There's a really wonderful book called "Man Is Not Alone" by Abraham Joshua Heschel, which makes the case that everybody is religious. You know, we've just been sort of too vigilant about our terminology and our definitions and too precious about it. But there's nobody who is indifferent to the experience of standing in front of an ocean at night. There's nobody who is indifferent to the feeling of, you know, lying on your back and looking up at the night sky.
I have such respect for... the Kennedy Center Honors. To be an artist in America and to be honored for it is extraordinary. In Europe, they really honor their artists. And you are on a very high level. And here it's not as revered as it is in Europe or Russia or anywhere in the world.
The 1960s were a time of cultural revolution in Poland. And I was a part of that revolution. For me, those years - the late 1950s and early 1960s - were the most fruitful.
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