By Richard Harries
The evil of the holocaust calls for an intensive reconsider of the normal Christian figuring out of Judaism. this doesn't suggest jettisoning Christianity's private convictions for you to make it comply with Judaism. fairly, Richard Harries develops the paintings of contemporary Jewish scholarship to parent resonances among important Christian and Jewish beliefs.
This thought-provoking booklet deals clean methods to contentious and delicate matters. A key bankruptcy at the nature of forgiveness is sympathetic to the Jewish cost that Christians speak a lot too simply approximately forgiveness. one other bankruptcy on soreness in Judaism and Christianity rejects the standard stereotypes and argues for very important universal floor, for instance within the concept that God suffers within the affliction of his humans. There also are chapters at the kingdom of Israel and where of Jerusalem in Christian and Jewish thought.
Richard Harries argues that the elemental covenant isn't with both Judaism or Christianity yet with humanity. those, like different religions, are various, precise voices in keeping with God's primal confirmation of human existence, which for Christians is accomplished and given within the existence, demise, and resurrection of Jesus Christ.
In the sunshine of this the writer maintains--controversially --that Christians shouldn't be attempting to convert Jews to Christianity. fairly Jews and Christians may still stand jointly and construct at the large amount they've got in universal to interact for a greater global.
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Additional resources for After the Evil: Christianity and Judaism in the Shadow of the Holocaust
There are, as we shall see, some differences of emphasis, but the central ground is shared. The starting point for any consideration of suffering and its relationship to God today will be very different from that of any other period in the past. Our instinctive reaction is that all suffering has describable causes and our prime concern is to locate them in order to eliminate or mitigate that suffering. If we have a pain we go to the doctor. If there is poverty we look for political and economic remedies.
But there is always danger. Nevertheless, as Adorno says, in a world like our own which is ‘suffocated in the cultivation of kitsch’, works of art can still enable suffering to be heard without betrayal. That should be the goal of theology as well. Theology, like art, transﬁgures. It sets the world, even the world of suffering, in a larger context. Therefore it gives meaning. But the challenge in relation to all forms of suffering, but especially the Holocaust, is to give that meaning without in any way stopping us hearing the cries of anguish.
First, human responsibility. As the late Rabbi Hugo Gryn used to say, the question in relation to Auschwitz is not where was God but where is man? To exist at all is to exist with a life of one's own: that is what it means to be created. God has handed over our destiny to us. Out of love for us he has quite consciously limited what he will do for us. Secondly, because of this we experience the silence of God, his absence. This absence may also be a presence but we need to explore further what kind of presence that might be.