428 KB0 KB201320262026Lala, Ismailštevilka:1letnik:81str. 1-28DOI:10.34291/Edinost/81/01/LalaISSN:2335-4127COBISSID_HOST:285928707URN:URN:NBN:SI:doc-9IJO8F7TenZaložba Univerze v LjubljaniEdinost in dialogBogChristianityGodIbn ‘ArabiIslamJudaismjudaizemkabalizemKabbalismkrščanstvoOtto, RudolfSufismsufizemThe unknown and known God in the Abrahamic religions| Znani in neznani Bog v abrahamskih religijah|This study interrogates the portrayal of the duality of God in Judaism, Christianity, and Islam by the German theologian Rudolf Otto. Otto argues that God is essentially unknowable, but to forge a relationship with God, the Abrahamic traditions rationalise God. This process of rationalisation is, according to Otto, virtually non-existent in Islam, is in its early stages in Judaism, and reaches its peak in Christianity. The present study argues that Otto’s analysis is flawed because he does not recognise the nuances that exist within each tradition. Further, Otto pays scant attention to the Jewish and Islamic traditions. This study seeks to remedy some of these oversights by highlighting the diversity of opinion within the Abrahamic traditions, and by focusing on specific mystical trends in Judaism and Islam. Kabbalism in the Jewish tradition through the work of the interpreter of Jewish mysticism Gershom Scholem, and Sufism in the Islamic tradition through the work of the mystic Ibn ‘Arabi are explored. The study finds that, even though there are exceptions, the Kabbalists generally placed less of an emphasis on the personalness of God, as Otto believed, but the Sufi tradition of Ibn ‘Arabi’s school places equal emphasis on the majesty and mercy of God as aspects of God’s knowability, contrary to Otto’s assertionTa študija preučuje, kako nemški je teolog Rudolf Otto obravnaval upodabljanje dvojnosti Boga v judovstvu, krščanstvu in islamu. Otto je trdil, da je Bog v bistvu nespoznaven, vendar pa abrahamske tradicije Boga racionalizirajo, da bi vzpostavile odnos z njim. Za Otta ta proces racionalizacije v islamu praktično ne obstaja, v judovstvu je v zgodnjih fazah, v krščanstvu pa doseže vrhunec. Ta študija trdi, da je Ottova analiza pomanjkljiva, ker ne upošteva odtenkov, ki obstajajo znotraj vsake tradicije. Poleg tega Otto judovski in islamski tradiciji posveča le malo pozornosti. Ta študija skuša popraviti nekatere od teh nepazljivosti, tako da poudarja raznolikost mnenj znotraj abrahamskih tradicij in se osredotoča na specifične mistične smeri v judovstvu in islamu. Raziskana sta kabalizem v judovski tradiciji skozi delo razlagalca judovske mistike Gershoma Scholema ter sufizem v islamski tradiciji skozi delo mistika Ibn ‘Arabija. Študija ugotavlja, da so kabalisti, čeprav obstajajo izjeme, na splošno manj poudarjali osebnost Boga, kot je menil Otto, medtem ko sufijska tradicija šole Ibn ‘Arabija enako poudarja veličastvo in usmiljenje Boga kot vidika Božje spoznavnosti, kar je v nasprotju z Ottovo trditvijoTEXTznanstveno časopisjejournalsSlovenian National E-content AggregatorNational and University Library of SloveniaUniverza v Ljubljani, Teološka fakulteta