Holocaust theology

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Template:Short description Template:Multiple issues Template:Jewish philosophy Holocaust theology is a body of theological and philosophical debate concerning the role of God in the universe in light of the Holocaust of the late 1930s and early 1940s. The exploration of Holocaust theology is primarily found within Judaism, but also exists within Christianity. Some prominent Holocaust theologies include viewing the Holocaust as divine retribution for sin, as evidence of the death of God, as an expression of human free will, or as an attempt by humans to kill god.

Much scholarly work has also been done reflecting upon Holocaust theology itself as a religio-cultural phenomenon.<ref>Useful surveys include: Daniel R. Langton, 'Theology' in Writing the Holocaust, D. Langton and J-M Dreyfus, eds (London: Bloomsbury Academic, 2011), 76–99; Stephen Katz, Shlomo Biderman, Gershon Greenberg, eds, Wrestling with God: Jewish Theological Responses During and After the Holocaust (Oxford: Oxford University Press, 2007); Dan Cohn-Sherbok, Holocaust Theology: A Reader (Exeter: University of Exeter Press, 2002).Template:ISBN?</ref>

Orthodox Jewish responses

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Biblical origin

Although the risks and obstacles were great, the promise of the covenant, already with the Jewish patriarchs and for the Land of Israel, is held up as eternally sealed in holiness:

To the point of destroying them:<ref>Leviticus 26:42–44</ref> LeKhaLotam (לכלתם, to destroy them) also implies KhaLah (כלה, desire and yearning); God is saying, "Even though you have sinned, I do not despise you, because you still desire to serve Me" (Likutey Halakhot V).<ref>Rebbe Nachman of Breslov. REBBE NACHMAN'S TORAH: EXODUS-LEVITICUS</ref>

Many have identified Hitler as an Amalekite.<ref name ="Patterson">Template:Cite book</ref><ref name ="Telushkin">Template:Cite book</ref><ref name ="Oshry">Template:Cite book</ref> According to the Hebrew Bible, Amalek lived in Canaan: "Amalek dwells in the south land" (Numbers 13:29). The Israelites were instructed to kill all those who dwelled in Canaan: "thou shalt save alive nothing that breathes" (Deuteronomy 19:16) otherwise "I shall do to you, as I thought to do to them" (Numbers 33:56). Amalek and Israel were archenemies, their enmity originating from the Battle of Refidim, where the Amalekites targeted and killed weak Israelites. As a result, God decreed Amalek to be obliterated "from beneath the heavens" (Deuteronomy 25:19). The Hebrew Bible connects "Haman the son of Hammedatha the Agagite" (Esther 3:1), the genocidal antagonist of the Book of Esther, to Agag, king of Amalek, whom the Israelites failed to kill (I Samuel 15:9). According to these verses Hitler may be seen as a result of this failure. However, Hitler could also be seen as a "symbolic" Amalekite.<ref>* Masalha, Nur, Imperial Israel and the Palestinians: the politics of expansion, Pluto Press, 2000, pp. 129–131.

  • Stern, Josef, "Maimonides on Amalek, Self-Corrective Mechanisms, and the War against Idolatry" in Judaism and modernity: the religious philosophy of David Hartman, David Hartman, Jonathan W. Malino (Eds), Ashgate Publishing, Ltd., 2004 pp. 360–362
  • Hunter, Alastair G. "Denominating Amalek: Racist stereotyping in the Bible and the Justification of Discrimination" in Sanctified aggression: legacies of biblical and post-biblical vocabularies, Jonneke Bekkenkamp, Yvonne Sherwood (Eds), Continuum International Publishing Group, 2003, pp. 99–105.</ref><ref>Roth, Daniel. "Shabbat Zachor: "Remember what Amalek did to you!" But why did he do it? Can we reconcile with our eternal sworn enemies?" Pardes from Jerusalem, 18 Feb. 2018. Elmad by Pardes.</ref>

Haredi and Hardal

Satmar leader Joel Teitelbaum writes:

Because of our sinfulness we have suffered greatly, suffering as bitter as wormwood, worse than any Israel has known since it became a people.... In former times, whenever troubles befell Jacob, the matter was pondered and reasons sought—which sin had brought the troubles about—so that we could make amends and return to the Lord, may He be blessed.... But in our generation one need not look far for the sin responsible for our calamity.... The heretics have made all kinds of efforts to violate these oaths, to go up by force and to seize sovereignty and freedom by themselves, before the appointed time.... [They] have lured the majority of the Jewish people into awful heresy, the likes of which have not been seen since the world was created.... And so it is no wonder that the Lord has lashed out in anger.... And there were also righteous people who perished because of the iniquity of the sinners and corrupters, so great was the [divine] wrath.<ref name="University of Chicago">Template:Cite book</ref>

The well-known Lithuanian Jewish leader, Rabbi Elazar Shach taught that the Holocaust was a divine punishment for the sins of the Jewish people, and for the abandoning of religious observance for the enlightenment.<ref name="Mintz1998">Template:Cite book</ref> He caused outrage in the secular Israeli media when he stated that "the Holy One, blessed be He, kept score for hundreds of years until it added up to six million Jews".<ref name="Millerpg392">Template:Cite book</ref><ref>Yated Neeman 29/12/90. Mussar Iru'ay HaTekufah (מוסר אירועי התקופה) (2011). pg. 36</ref> In his defence, Haredi MKs said his comments had been misconstrued, and were not meant to justify Nazi atrocities.<ref name="Ayalon1993">Template:Cite book</ref> Shach believed that the secularism of some Israelis would cause another Holocaust,<ref name="Landau1993pg143">Template:Cite book</ref> and he once said that if the Education Ministry were to be placed in the hands of Meretz MK Shulamit Aloni, it would result in "over a million Israeli children being forced into apostasy, and that would be worse than what had happened to Jewish children during the Holocaust".<ref name="Richler1994">Template:Cite book</ref> Wishing to prevent deviation from the established order of prayers, he opposed the composition of new prayers to commemorate the victims of the Holocaust.<ref name="Mendels2007">Template:Cite book</ref> There were Messianist Zionists, at the other end of the spectrum, who also saw the Holocaust as a collective punishment for ongoing Jewish unfaithfulness to God. Mordecai Atiyah was a leading advocate of this idea. Zvi Yehuda Kook and his disciples avoided that position, but they too theologically related the Holocaust to the Jewish recognition of God's divine wrath upon them. Kook writes: "When the end comes and Israel fails to recognize it, there comes a cruel divine operation that removes [the Jewish people] from its exile.<ref name="University of Chicago" />

Chaim Ozer Grodzinski, in 1939, stated that the Nazi persecution of the Jews was the fault of non-Orthodox Jews (Achiezer, volume III, Vilna 1939).<ref name="Hill & Wang">Template:Cite book</ref> Eliyahu Eliezer Dessler had similar views.<ref name="Hill & Wang"/>

Chabad

In 1980, Menachem Mendel Schneerson, the seventh Rebbe of Chabad Lubavitch wrote:<ref name="Bauer2007"> Template:Cite news </ref><ref name="Treiman2007"> Template:Cite news </ref><ref name="Allen2021"> Template:Cite book</ref>

"It is clear that 'no evil descends from Above,' and buried within torment and suffering is a core of exalted spiritual good. Not all human beings are able to perceive it, but it is very much there. So it is not impossible for the physical destruction of the Holocaust to be spiritually beneficial. On the contrary, it is quite possible that physical affliction is good for the spirit" ("Mada Ve'emuna," Machon Lubavitch, 1980, Kfar Chabad)<ref name="Bauer2007"/><ref name="Treiman2007"/><ref name="Allen2021"/>

He then went on to compare it to a Surgeon who amputates limbs to save the life of a patient:<ref name="Bauer2007"/><ref name="Treiman2007"/><ref name="Allen2021"/>

"[The limb] is incurably diseased... God, like the professor-surgeon... seeks the good of Israel, and indeed, all He does is done for the good.... In the spiritual sense, no harm was done, because the everlasting spirit of the Jewish people was not destroyed." ("Mada Ve'emuna," Machon Lubavitch, 1980, Kfar Chabad)<ref name="Bauer2007"/><ref name="Allen2021"/>

In later years he would say that no explanation that human reason can provide can afford a satisfactory theodicy of Auschwitz, especially no explanation along the lines of divine punition. In his published discourses, for example, the following critique of any rational Auschwitz theodicy is to be found.

In our own times, the destruction of six million Jews that took place with such great and terrible cruelty—a tremendous desolation the likes of which never was (and never will be, may the Merciful One save us!) throughout all generations—cannot be considered a matter of punishment for transgressions, for even the Satan himself could not configure a calculus of transgressions for that generation which could justify—Heaven forbid!—a punishment so severe. There is no rational explanation and no elucidation based on Torah wisdom whatsoever for the Devastation, nothing but the knowledge that "thus it arises in My [God's] Mind!" and "It is a decree before Me." And even then, it is certainly not in the sense of a divine desire or innermost will of God—Heaven forbid!—for, as it says in Torah, "When man suffers, what does the Shekhinah [the Divine Presence] say? 'My head is too heavy for me, etc.'" [Sanhedrin 46a [1]. It is but "for a small moment that have I forsaken thee" Is. 54:7]). And most certainly there is no explanation in terms of punishment for sins. On the contrary, all those who were killed in the Desolation are called kedoshim [holy ones] ... because they were killed in sanctification of God's Name (on account of being Jews) […]<ref>R. M. M. Schneerson, Sefer HaSiḥot 5751, Vol. 1 (Brooklyn: Kehot, 1992), pp. 233–234.</ref>

The same approach, in which all forms of rational theodicy are categorically rejected, is adopted by Schneerson in his correspondence with Elie Wiesel (R. M. M. Schneerson, Iggerot Hakodesh, no. 8969, 23:370–371).<ref>Template:Cite web</ref>

...it is no mere coincidence that all authentic questioners [like Abraham and Moses] remained by their trust in God. For it could in no way be otherwise. Why so? If only the problem is meant with truth, and it is the expression and product of a true feeling of justice and uprightness, then it is logical that such a deep feeling can only come from being convinced that true justice is the justice that stems from a super-human source, that is, from something higher than both human intellect and human feeling. [...] after the initial tempestuous assault [on God by the sufferer], he has to see that the entire process of posing the problem and of wishing to understand with the intellect that which is higher than the intellect, is something that cannot take place. Moreover, he must—after a rattling outrage and a thorough grieving—ultimately come to the conclusion: Nevertheless I remain confident [ani maamin]. On the contrary: even more strongly!<ref>Template:Cite web</ref>

Religion during the Holocaust

Maintaining a religious lifestyle during the Holocaust required great strength and came at the risk of endangering oneself. At the outbreak of WWII, less than half of European Jews actively practiced a form of Judaism. In concentration camps, Jewish religious practices were banned, so any observances had to be done in secret. Since so many practices required effort and access to specific items, many were unable to follow Judaic laws and traditions.<ref>Template:Cite web</ref><ref>Template:Cite journal</ref><ref>Template:Cite web</ref>

Works by Jewish theologians

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Richard Rubenstein

Rabbi Richard Rubenstein's original piece on this issue, After Auschwitz, held that the only intellectually honest response to the Holocaust is to reject God, and to recognize that all existence is ultimately meaningless. According to this piece, there is no divine plan or purpose, no God that reveals His will to humankind, and God does not care about the world. Humans must assert and create their own value in life. This view has been rejected by Jews of all religious denominations, but his works were widely read in the Jewish community in the 1970s. Since that time Rubenstein has begun to move away from this view; his later works affirm a form of deism in which one may believe that God may exist as the basis for reality and some also include Kabbalistic notions of the nature of God.

No man can really say that God is dead. How can we know that? Nevertheless, I am compelled to say that we live in the time of the "death of God". This is more a statement about man and his culture than about God. The death of God is a cultural fact ... When I say we live in the time of the death of God, I mean that the thread uniting God and man, heaven and earth, has been broken ...<ref name=RR>Template:Cite book</ref>

Eliezer Berkovits

Eliezer Berkovits held that man's free will depends on God's decision to remain hidden. If God were to reveal himself in history and hold back the hand of tyrants, man's free will would be rendered non-existent. This is a view that is loosely based on the kabbalistic concept of nahama d'kissufa (bread of shame) - the idea that greater satisfaction is achieved when one becomes deserving of a blessing rather than when it is given as a gift. Kabbalah teaches that this is one of the reasons God created humans with free will and with obligations, and that in order to maintain that free will, God reduces the extent to which he manifests himself in the world (tzimtzum).<ref name=AR>Template:Cite news</ref>

David Weiss Halivni

David Weiss Halivni, a Holocaust survivor from Hungary, says that the effort to associate the Shoah and sin is morally outrageous. He holds that it is unwarranted on a strict reading of the Tanakh. He claims that it reinforces an alarming tendency among ultra-Orthodox leaders to exploit such arguments on behalf of their own authority. In "Prayer in the Shoah" he gives his response to the idea that the Holocaust was a punishment from God:

What happened in the Shoah is above and beyond measure (l'miskpat): above and beyond suffering, above and beyond any punishment. There is no transgression that merits such punishment... and it cannot be attributed to sin."<ref>"Prayer in the Shoah". From: Judaism: A Quarterly Journal of Jewish Life and Thought.</ref>

Elie Wiesel

A Romanian Jewish-American writer, professor, political activist, Nobel laureate, and Holocaust survivor Elie Wiesel was the author of 57 books, including Night, a work based on his experiences as a prisoner in the Auschwitz, Buna, and Buchenwald concentration camps. Wiesel's 1979 play The Trial of God is about a trial in which God is the defendant, and is reportedly based on events that Wiesel himself witnessed as a teenager in Auschwitz. Over the course of the trial, a number of arguments are made, both for and against God's guilt. Wiesel's theological stance, illustrated through the intuitive possibilities of literature, is a theology of existentialist protest, which neither denies God, nor accepts theodicies.<ref>All Rivers Run to the Sea: Memoirs vol 1, Elie Wiesel, Schocken 1996. Chapter "God's Suffering: A Commentary" p 101-106 and other references in the book</ref> Regarding the theme of protest in particular, Menachem Mendel Schneerson maintained a correspondence with Wiesel, urging him to perceive faith (emunah) as the transcendental precondition of authentic protest.<ref>Michael Chighel, Hosanna! Eliezer Wiesel's Correspondence with the Lubavitcher Rebbe Template:Webarchive</ref> In one of his books, Norman Lamm treats Wiesel's theological novel, The Town Beyond the Wall, to literary, theological and Judaic commentary.<ref>Faith and Doubt: Studies in Traditional Jewish Thought, Norman Lamm, Ktav Publishers, Chapter XII: Suffering and Literature</ref> The novel's protagonists symbolically proceed through a range of theological views, which Wiesel's Midrashic-style literature can explore where theodicy fails. The ending sees the hope of renewed mystical reconciliation with God.

Post-Holocaust theology and child abuse theology

David R. Blumenthal, in his book Facing the Abusing God (1993), has drawn on data from the field of child abuse and with it, he has proposed the "worship of God through protest" as a legitimate response to injustice by survivors of both the Holocaust and child abuse.<ref>Blumenthal, D (1993): Facing the Abusing God: A Theology of Protest. Despite the term "abuse" being new in Jewish theology, as shown on page 261 of the book, the arguments connected to it have a long tradition in Jewish theology.</ref>

Another writer who has addressed survivors of the Holocaust and child abuse is John K. Roth, whose essay "A Theodicy of Protest" is included in Encountering Evil: Live Options in Theodicy (1982).<ref>Roth et al. (1982) - Extracted from a review of Roth's essay, in which the author comments that "Roth is painting a picture of God as the ultimate example of a bad and abusive parent!"</ref>

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Jürgen Moltmann

In The Crucified God Jürgen Moltmann speaks of how in a theology after Auschwitz the traditional notion of God needed to be revised:

Shattered and broken, the survivors of my generation were then returning from camps and hospitals to the lecture room. A theology which did not speak of God in the sight of the one who was abandoned and crucified would have had nothing to say to us then.<ref name="Moltmann">Jürgen Moltmann, The Crucified God: The Cross of Christ as the Foundation and Criticism of Christian Theology (Augsburg Fortress:Minneapolis, 1993).</ref>Template:Rp

The traditional notion of an impassible unmoved mover had died in those camps and was no longer tenable. Moltmann proposes instead a crucified God who is both a suffering and protesting God.Template:Citation needed That is, God is not detached from suffering but willingly enters into human suffering in compassion.

God in Auschwitz and Auschwitz in the crucified God – that is the basis for real hope that both embraces and overcomes the world.<ref name="Moltmann"/>Template:Rp

This is in contrast both with the move of theism to justify God's actions and the move of atheism to accuse God.Template:Citation needed Moltmann's trinitarian theology of the cross instead says that God is a protesting God who opposes the gods of this world of power and domination by entering into human pain and suffering on the cross and on the gallows of Auschwitz. Moltmann's theology of the cross was later developed into liberation theologies from suffering people under Stalinism in Eastern Europe and military dictatorships in South America and South Korea.

Pope Benedict XVI

In the address given on the occasion of his visit to the extermination camp of Auschwitz, Pope Benedict XVI suggested a reading of the events of the Holocaust as motivated by a hatred of God himself.<ref name="pope"/> The address begins by acknowledging the impossibility of an adequate theological response: Template:Blockquote

Nonetheless, he proposes that the actions of the Nazis can be seen as having been motivated by a hatred of God and a desire to exalt human power, with the Holocaust serving as a means by which to erase witness to God and his Law: Template:Blockquote

Most coverage of the address was positive, with praise from Italian and Polish rabbis. The Simon Wiesenthal Center called the visit historic, and the address and prayers "a repudiation of antisemitism and a repudiation of those... who refer to the Holocaust as a myth".<ref>Template:Cite web</ref>

Criticisms

A few Jewish commentators have objected to what they perceive as a desire to Christianize the Holocaust.<ref>e.g. Daniel Goldhagen in "The Holocaust Was Not Christian"</ref><ref name="g240">Goldhagen, 2002, p. 240.</ref> There is debate as to whether Holocaust theology has contributed to the betterment of Jewish-Christian relations.<ref>Template:Cite journal</ref> Certain commentators have also criticized a tendency to historicize and dogmatize certain political or secular events such as the Holocaust, which are not part of theology as traditionally understood, with the effect of attempting both to locate God's activity within history, and to embed it within wider political rhetoric.<ref>Template:Cite journal</ref>

Yehuda Bauer considered Holocaust theology "fascinating" but a "dead end".<ref>Rethinking the Holocaust, p. 212</ref>

See also

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References

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