The Shoah and the Christian Drama of the Redemption
For my contribution, I would like to answer to the following questions: Can we consider the Shoah as a novelty and a caesura for Christian theology, Christology, and the Christian doctrine of the redemption? If so, what will the implications be? The essay is a development of a methodological premise and three issues: the uniqueness of the Shoah as a crisis for the Christologies of the churches; the Shoah and the rethinking of a Christian theology of the Jewish people; mutual legitimacy and messianic responsibility of Jews and Christians after Auschwitz.
KeywordsJewish Identity Jewish People Jewish History Christian Theology Christian Church
Unable to display preview. Download preview PDF.
- 1.Massimo Giuliani, ‘L’interpretazione di Auschwitz nel pensiero cristiano. Contributi per il revisionismo teologico delle chiese’, Humanitas 5 (1998):791–792.Google Scholar
- 5.A large literature exists on the specific responsibilities of Christian theology for anti-Judaism and anti-Semitism. See, for example: Edward Flannery, The Anguish of the Jews (New York: Macmillan, 1965);Google Scholar
- Alice and Roy A. Eckardt, Long Night’s Journey into Day: A Revised Retrospective on the Holocaust (Detroit: Wayne State University Press, 1988);Google Scholar
- Malcolm Hay, The Roots of Christian Anti-Semitism (New York: Freedom Liberty, 1981);Google Scholar
- Julie Isaac, Teaching of Contempt: Christian Roots of Anti-Semitism (New York: Holt, Rinehart and Winston, 1964).Google Scholar
- 9.See Emil Fackenheim, The Jewish Return into History. Reflections in the Age of Auschwitz and a New Jerusalem (New York: Schocken Books, 1978).Google Scholar
- 10.See Paul Van Buren, ‘Affirmation of the Jewish People. A Condition of Theological Coherence’, Journal of the American Academy of Religion 45, 3 (1977).Google Scholar
- 13.See Irving Greenberg, ‘Cloud of Smoke, Pillar of Fire. Judaism, Christianity and Modernity after the Holocaust’, in Eva Fleischner (ed.) Auschwitz: Beginning of a New Era? (New York: Ktav, 1977). Greenberg’s criterion says: ‘No theological affirmation should be made if it cannot be credible in the presence of the children that were burnt alive in the crematoria.’ For a presentation of Greenberg’s thought, see my book: Auschwitz nel pensiero ebraico: Frammenti dalle ‘teologie dell’Olocausto’ (Brescia: Morecelliana, 1998), pp. 103–109.Google Scholar