Donald Moore - Martin Buber: Prophet of Religious Secularism
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In this study of Martin Bubers life and work, Donald Moore focuses in on Bubers central message about what it means to be a human being and a person of faith.
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Copyright 1996 by Fordham University Press All rights reserved LC 95-46078 ISBN 0-8232-1639-x (hardcover) ISBN 0-8232-1640-3 (paperback) Second Edition
Library of Congress Cataloging-in-Publication Data
Moore, Donald J. Martin Buber : prophet of religious secularism / by Donald J. Moore. p. cm. Includes bibliographical references (p. ) and index. ISBN 0-8232-1639-X (hc). ISBN 0-8232-1640-3 (pbk.) 1. Buber, Martin, 18781965. 2. Buber, Martin, 18781965Religion. 3. ReligionPhilosophy. I. Title. B3213.B84M66 1996 296.3'092dc20 95-46078 CIP
Printed in the United States of America
Page v
CONTENTS
Foreword to the 1996 Edition (Maurice Friedman)
vii
Preface
xiii
Martin Buber: A Biographical Portrait
xix
Part I The Judaic Writings: The First Source of His Criticism of Religion
1. Biblical Thought
3
2. Hasidic Writings
27
3. Addresses on Judaism
58
Part II The Personalism of Buber: The Second Source of His Criticism of Religion
4. The Human Dialogue
95
5. The Dialogue Between God and Humanity
132
Part III The Critique of Religion
6. The Dangers of Religion
167
7. The Need for Religion
199
8. Some Personal Reflections
244
Bibliography
281
Index
287
Page vii
FOREWORD TO THE 1996 EDITION
IN the Preface to the first of the three volumes of my Martin Buber's Life and Work,1 I point out that "in the deepest sense of the term, the whole of [Buber's] works, even his translation of the Hebrew Bible and his retelling of Hasidic tales, may be understood as words addressed to the time: they grew out of situations and speak to situations." The same may be said of this new edition of Donald Moore's Martin Buber: Prophet of Religious Secularism. The title, to be sure, remains the same, and the largest part of the text remains unchanged. Yet in the more than twenty years since the first edition, our situation itself has radically changed, quite apart from the fact that a new generation of readers has grown up who need to be introduced to Buber anew. As Father Moore himself writes in his new Preface, "This book, in both its original and revised version, can be looked upon as the fruits of dialogue."
One of the substantive changes in Moore's Buber is his sensitive awareness of gender, which has become so large a part of our present age. Other changes are his cutting down on the number of subtitles and on long quotes and his greater care to state that what he is saying is Buber's own position, especially in his chapter on Buber's Hasidism. There are also a number of important additions and extensions from the literature on Buber that has appeared in the twenty years since the original edition.
Perhaps the most important change in the book is the omission from the last chapter of a whole section on "religious secularism." This does not mean that he gives up that emphasis upon Buber's teaching as demanding the hallowing of the whole of personal, communal, and social life that formed the heart of the first edition and that justified its title. What Moore wrote in the original edition still holds true today:
Buber's message is clear: for the church and for all persons of genuine faith the world of time, the world of our everyday living, the "secular" is of central importance, for the God we worship is not just the God of religion but the Lord of life, the Lord of the world.2
Page viii
In this same last chapter Moore now adds a whole essay on the contemporary Catholic theologian Karl Rahner which was not present in the original edition. This essay, which he presented as a paper at our International Interdisciplinary Conference on "Martin Buber's Impact on the Human Sciences" in October 1991, greatly strengthens Moore's claim that the dialogue between Buber and Catholic theology is just beginning.
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