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Journal articles on the topic 'Holocaust (Christian theology)'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 July 2024

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1

Houtepen, Anton. "Holocaust and theology." Exchange 33, no. 3 (2004): 207–22. http://dx.doi.org/10.1163/157254304774249880.

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AbstractHolocaust Theology, first developed by Jewish scholars, has had a definite impact on the Christian attitude with regard to Judaism. It made Christianity aware of its Anti-Judaist thinking and acting in the past, one of the root causes of Anti-Semitism and one of the factors that led to the Holocaust in Nazi-Germany during World War II. Similar forms of industrial killing and genocide did happen, however, elsewhere in the world as well. Most important of all was the ' metamorphosis ' of the Christian concept of God: no longer did God's almighty power and benevolent will for his chosen p

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2

Haynes, Stephen R. "Christian Holocaust Theology: A Critical Reassessment." Journal of the American Academy of Religion LXII, no. 2 (1994): 553–85. http://dx.doi.org/10.1093/jaarel/lxii.2.553.

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3

Fasching, Darrell J. "Can Christian Faith Survive Auschwitz?" Horizons 12, no. 1 (1985): 7–26. http://dx.doi.org/10.1017/s0360966900034290.

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AbstractThis paper argues that, for both Jews and Christians, the Holocaust represents a hermeneutic rupture. After Auschwitz, Jews find their belief in the God of history called into question. And Christians find their past interpretations of the Gospel as good news called into question, when forced by the Holocaust to see that it has been used to justify 2000 years of persecution, expulsion, and pogrom against the Jewish people. For Christians to acknowledge the Holocaust as hermeneutic rupture is to give it the authority of a new hermeneutic criterion for interpreting the Gospel, in which n

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4

Braverman, Mark. "Theology in the Shadow of the Holocaust: Revisiting Bonhoeffer and the Jews." Theology Today 79, no. 2 (June 17, 2022): 146–65. http://dx.doi.org/10.1177/00405736221084735.

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The scholarship on Dietrich Bonhoeffer and the Jews has focused on two questions: (1) To what extent did the persecution of the Jews drive Bonhoeffer's actions with respect to the Third Reich, and (2) Did Bonhoeffer's theology of Judaism and the Jewish people undergo a change as a result of the Nazi program of persecution and extermination? The work ranges from writers who reject the hagiography of a Bonhoeffer who for the sake of the Jews joined the resistance and paid the ultimate price, to those who argue that the persecution of the Jews was key in the development of Bonhoeffer's theology a

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Braverman, Mark. "Zionism and Post-Holocaust Christian Theology: A Jewish Perspective." Holy Land Studies 8, no. 1 (May 2009): 31–54. http://dx.doi.org/10.3366/e1474947509000390.

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Analysis of the Israel–Palestine conflict tends to focus on politics and history. But other forces are at work, related to beliefs and feelings deeply embedded in Judeo-Christian tradition. The revisionist Christian theology that emerged following the Nazi Holocaust attempted to correct the legacy of Christian anti-Semitism. In the process it has fostered an unquestioning support of the State of Israel that undermines efforts to achieve peace in the region. The conflict in Christian thought between a commitment to universal justice and the granting to Jews a superior right to historic Palestin

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Kopiec, Piotr. "Milczenie Boga: przykłady żydowskiej i chrześcijańskiej teologii Holocaustu (Paul van Buren i Richard L. Rubenstein)." Przegląd Humanistyczny 63, no. 3 (466) (December 2, 2019): 61–76. http://dx.doi.org/10.5604/01.3001.0013.5992.

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When considering the causes of secularization in the Western societies, one must mention sociological and political consequences of both the World War II and Holocaust. Extermination of the Jewish nation prompted raising the question of “why did God allow Auschwitz?” Many Jewish and Christian theologians attempted to explain the moral collapse in the time of Holocaust. Part of them was related to the so-called Death of God theology, the theological movement which interpreted a radical secularization of the Western culture in many ways. The article discusses theological reflections of the Chris

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Jones, Barry A. "Life in the Diaspora: Christian interpretation of Esther in dialogue with Judaism." Review & Expositor 118, no. 2 (May 2021): 170–79. http://dx.doi.org/10.1177/00346373211014955.

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Christian interpretation of Esther has historically been limited by Christian bias against Judaism and by the teaching of Christian supersessionism. Reconsideration of this history in the aftermath of the Holocaust and in light of the new circumstances of post-Christendom provides an opportunity to reconsider the message of the book for Christian faith and ministry. The article describes how the unique diaspora perspective and theology of Esther provide resources for Christian ethics and discipleship in a post-Christian era.

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8

Baird, Marie L. "Emmanuel Levinas and the Problem of Meaningless Suffering: the Holocaust as a Test Case." Horizons 26, no. 1 (1999): 73–84. http://dx.doi.org/10.1017/s0360966900031534.

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AbstractJohann Baptist Metz has exhorted Christian theologians to discard “system concepts” in favor of “subject concepts” in their theologizing. This revisioning of Christian theology recovers the primacy of the uniqueness and irreplaceability of the individual from totalizing doctrinal formulations and systems that function, for Metz, without reference to the subject. In short, a revisionist Christian theology in light of the Holocaust recovers the preeminence of the inviolability of individual human life.How can such a revisioning be accomplished in the realm of Christian spirituality? This

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9

Brittingham, Matthew H. "“The Jews love numbers”: Steven L. Anderson, Christian Conspiracists, and the Spiritual Dimensions of Holocaust Denial." Genocide Studies and Prevention 14, no. 2 (September 2020): 44–64. http://dx.doi.org/10.5038/1911-9933.14.2.1721.

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From his pulpit at Faithful Word Baptist Church (Independent Fundamental Baptist) in Tempe, AZ, fundamentalist preacher Steven L. Anderson launches screeds against Catholics, LGBTQ people, evolutionary scientists, politicians, and anyone else who doesn't share his political, social, or theological views. Anderson publishes clips of his sermons on YouTube, where he has amassed a notable following. Teaming up with Paul Wittenberger of Framing the World, a small-time film company, Anderson produced a film about the connections between Christianity, Judaism, and Israel, entitled Marching to Zion (

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10

Oegema, Gerbern S. "Reformation and Judaism." Journal of the Council for Research on Religion 1, no. 2 (August 28, 2020): 20–30. http://dx.doi.org/10.26443/jcreor.v1i2.25.

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The topic of this paper is the complex and ambivalent relationship between the Reformed Churches and Judaism, moving from a kind of Philo-Semitism to Christian Zionism and support for the State of Israel on the one hand, to missionary movements among Jews to anti-Judaism, and the contribution to the horrors of the Holocaust on the other hand. In between the two extremes stands the respect for the Old Testament and the neglect of the Apocrypha and other early Jewish writings. The initial focus of this article will be on what Martin Luther and Jean Calvin wrote about Judaism at the beginning of

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Layantara, Jessica Novia. "Kritik terhadap Teologi Proses dan Pembelaan terhadap Pandangan “Greater Good” dalam Menanggapi Masalah Kejahatan." Veritas : Jurnal Teologi dan Pelayanan 16, no. 2 (December 1, 2017): 155–68. http://dx.doi.org/10.36421/veritas.v16i2.16.

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Selama berabad-abad, para teolog Kristen mencoba menanggapi pergumulan filosofis mengenai masalah kejahatan. Bapa-bapa Gereja dan tokoh-tokoh reformasi di masa lalu telah mencoba menanggapi permasalahan ini dengan argumen kebaikan yang lebih tinggi (greater good). Tetapi solusi-solusi semacam itu ditolak mentah-mentah setelah peristiwa Holocaust (Auschwitz), yang merupakan peristiwa kejahatan sangat dahsyat dan mengakibatkan penderitaan banyak sekali orang. Solusi tradisional dianggap sudah tidak relevan dalam menanggapi masalah kejahatan. Teologi proses kemudian mencoba menanggapi masalah ini

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12

BIRN, RUTH BETTINA. "REVISING THE HOLOCAUST." Historical Journal 40, no. 1 (March 1997): 195–215. http://dx.doi.org/10.1017/s0018246x9600708x.

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Hitler's willing executioners. Ordinary Germans and the Holocaust. By Daniel Jonah Goldhagen. London: Little Brown and Company, 1996. Pp. x+622. £20.Questions about the motives of the perpetrators and, by implication, the causes of the Holocaust, have long been in the forefront of academic or non-academic discussions of the Nazi period – from the time of contemporary observers to the present day. A wide range of possible responses to these questions has been put forward, drawing on concepts from a variety of disciplines, such as history, psychology, sociology or theology. Daniel Goldhagen's bo

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Pavlenko, Pavlo. "Theological perspectives for post-war Christianity in Ukraine. "Тheology after Bucha"". Skhid 6, № 2 (2024): 37–45. http://dx.doi.org/10.21847/2411-3093.625.

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The town of Bucha became a collective symbol of the modern genocide of Ukrainian people, because it was there where the scale of all the crimes committed against Ukrainians was revealed during the liberation of Kyiv Oblast from the Russian occupiers in March-April 2022. It was Bucha that gave many people in Ukraine the reason to debate if there is God at all. Today, Ukrainian churches began to consider the possibility of "theology after Bucha", asking practically the same questions that Christians and Jews were concerned with after World War II. As then the main question was "Where was God at

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14

Sweeney, Marvin A. "Reconceiving the Paradigms of Old Testament Theology in the Post-Shoah Period1." Biblical Interpretation 6, no. 2 (1998): 142–60. http://dx.doi.org/10.1163/156851598x00372.

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AbstractThis paper examines the changed situation in the field of Christian Old Testament theology in the aftermath of the Shoah or Holocaust. It begins by pointing to the paradigm shift now taking place in the field as it moves from Enlightenment epistemological paradigms of historical objectivity and universality to postmodern paradigms that emphasize the subjectivity of the interpreter and the validity of particularistic truth claims in a pluralistic world. It points to the dominance of Protestant theology and theologians in the field during the Enlightenment and the impact that Protestant

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15

Liljefors, Hanna. "‘Old Testament’ as the origin of the patriarchy." Nordisk judaistik/Scandinavian Jewish Studies 34, no. 1 (June 19, 2023): 82–98. http://dx.doi.org/10.30752/nj.125918.

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This article explores and compares two similar debates in Germany and Sweden during the 1980s, in which feminists blamed the Hebrew Bible, or ‘Old Testament’, for being the origin of the patriarchy. In Germany, the psychologist and pedagogue Gerda Weiler articulated the discourse in several writings, which led to a scholarly debate on anti-Jewish tendencies within Christian feminist theology. In Sweden, the debate mainly became a media event, initiated by the author Birgitta Onsell. Instead of criticising the discourse, as in the German debate, other actors reinforced it, for example by highl

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16

Krell, M. A. ""The Saying" Versus "The Said": Reconstructing the Post-Holocaust Jewish-Christian Relationship Using Levinas's Theology of the Trace." Modern Judaism 26, no. 3 (October 1, 2006): 292–315. http://dx.doi.org/10.1093/mj/kjl002.

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17

Sweeney, Marvin A. "Words about Recommended Books on Jewish-Christian Dialogue: A Guest in the House of Israel: Post-Holocaust Church Theology." Review & Expositor 103, no. 1 (February 2006): 254–55. http://dx.doi.org/10.1177/003463730610300127.

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18

Lindsay, Michael. "“And They Knew They Were Naked”: The Mortification of the Black Body." Journal of Black Studies 51, no. 4 (February 8, 2020): 349–67. http://dx.doi.org/10.1177/0021934720905566.

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While it may be characterized as the inception of freedom for the colonizing and imperial-minded European, America represents a great tribulation for the enslaved African, kidnapped and sold an ocean away from his homeland, and it can be characterized as an all-out assault on African peoples’ bodies, culture, and minds. Though the economic interest of Europeans was the impetus for the African Holocaust, European Christian theology has consistently offered religious justification for the inhumane practices of the oppression of Black people—making the fight for freedom, in part, a religious batt

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19

Guerrero van der Meijden, Jadwiga. "Doctor Crucis. The Criteria for Conferral of the Title of Doctor of the Church and their Application to the Case of Edith Stein. Part II." Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II 13, no. 2 (September 29, 2023): 133–50. http://dx.doi.org/10.15633/pch.13208.

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Edith Stein is widely recognised as a saint, a martyr, a victim of the Holocaust and a female philosopher – but can she be a Doctor of the Church? So far, thirty-seven figures, including four women, carry the title due to their so-called ‘eminent doctrines’, eminentes doctrinae. For centuries, a procedural difficulty existed in awarding the titles to martyrs, however, in the second decade of the 21st century, the Congregation for the Causes of Saints reached a conclusion that martyrdom is not, in principle, an obstacle in awarding the title. A question, therefore, can be posed: does the legacy

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20

Guerrero van der Meijden, Jadwiga. "Doctor Crucis. The Criteria for Conferral of the Title of Doctor of the Church and their Application to the Case of Edith Stein. Part I." Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II 13, no. 1 (July 14, 2023): 131–49. http://dx.doi.org/10.15633/pch.13109.

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Edith Stein is widely recognised as a saint, a martyr, a victim of the Holocaust and a female philosopher – but can she be a Doctor of the Church? So far, thirty-seven figures, including four women, carry the title due to their so-called ‘eminent doctrines’, eminentes doctrinae. For centuries, a procedural difficulty existed in awarding the titles to martyrs, however, in the second decade of the 21st century, the Congregation for the Causes of Saints reached a conclusion that martyrdom is not, in principle, an obstacle in awarding the title. A question, therefore, can be posed: does the legacy

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21

Barnett, Victoria J. "Dietrich Bonhoeffer’s Relevance for Post-Holocaust Christian Theology." Studies in Christian-Jewish Relations 2, no. 1 (April 15, 2011). http://dx.doi.org/10.6017/scjr.v2i1.1402.

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The Protestant theologian and resistance figure Dietrich Bonhoeffer is often portrayed as a hero of the Holocaust, particularly in popular films and literature. Much of the academic literature also assumes a clear relationship between his concern for the Jewish victims of Nazism, his theology, and his participation in the German resistance. A counter-narrative exists, however, which focuses on the anti-Judaism in his writings and contends that a heroic portrait of Bonhoeffer is simplistic and that Bonhoeffer’s significance for post-Holocaust thought is tenuous at best. A key problem here is th

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22

Pramuk, Christopher. "Making Sanctuary for the Divine: Exploring Melissa Raphael’s Holocaust Theology." Studies in Christian-Jewish Relations 12, no. 1 (September 5, 2017). http://dx.doi.org/10.6017/scjr.v12i1.10144.

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This article details the author’s experience introducing Melissa Raphael’s 2003 book, The Female Face of God in Auschwitz: A Jewish Feminist Theology of the Holocaust, to predominantly Christian undergraduate and graduate theology students, and makes the case that her work deserves greater attention in Catholic and Christian theological circles. In provocative ways that elude systematic categorization, Raphael’s sensitive retrieval and theological interpretation of death-camp narratives builds a bridge between the Jewish and Christian memory of God that comes to bear especially on the theodicy

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23

Du Toit, Philip La Grange. "The Radical New Perspective on Paul, Messianic Judaism and their connection to Christian Zionism." HTS Teologiese Studies / Theological Studies 73, no. 3 (February 8, 2017). http://dx.doi.org/10.4102/hts.v73i3.4603.

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The Radical New Perspective on Paul distinguishes between two subgroups of believers in Christ in Paul’s time: gentile believers and Jewish or Judaean believers. The same distinction is utilised in supporting contemporary Messianic Judaism, which presupposes an ongoing covenantal relationship between God and contemporary Jews that exists over and above Christianity. Many proponents of Christian Zionism, a Christian movement that envisions the Jews’ return to the land of Israel, utilise aspects of both the Radical New Perspective on Paul and Messianic Judaism in support of their beliefs. Ironic

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Haynes, Stephen R. "Bonhoeffer, the Jewish People and Post-Holocaust Theology: Eight Perspectives; Eight Theses." Studies in Christian-Jewish Relations 2, no. 1 (April 15, 2011). http://dx.doi.org/10.6017/scjr.v2i1.1401.

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Over the years since his death, dozens of interpreters - scholars, novelists, dramatists, filmmakers and devotional writers- have offered a variety of perspectives on Bonhoeffer’s relationship to the Jewish people. This article describes eight distinct, though overlapping and largely compatible, perspectives on this question. It then identifies the author’s own view of this important relationship by presenting and developing eight theses. The author concludes that the desire to portray Bonhoeffer as a guide for post-Holocaust theological reflection is based less in Bonhoeffer’s theological ach

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Van de Beek, A. "Voorzienigheid en verantwoordelijkheid." In die Skriflig/In Luce Verbi 35, no. 3 (August 8, 2001). http://dx.doi.org/10.4102/ids.v35i3.568.

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Providence and responsibility Providence is usually regarded as a theological concept that sets human hearts at rest. God rules our lives, and in particular those of Christians. Modern people often have problems with this idea. How can a good God rule a world with diseases and disasters? And can we actually imagine such an all-controlling power? Nevertheless, these are not the real issues concerning the concept of providence. The existential problem is that providence in the Bible has to do with responsibility: God takes responsibility for his world. This responsibility is total; it even impli

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Ensor, Jason. "Web Forum: Apocacide, Apocaholics and Apocalists." M/C Journal 2, no. 8 (December 1, 1999). http://dx.doi.org/10.5204/mcj.1814.

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Apocacidal Tendencies: Three Excerpts from the Heaven's Gate Website 1995 (A term which blends apocalypse with suicide, apocacides could be best described as those groups or individuals who understand salvation from an imagined approaching armageddon to involve, indeed depend upon, the voluntary sacrifice of one's own life on earth.) 1. '95 Statement by An E.T. Presently Incarnate: "... We brought to Earth with us a crew of students whom we had worked with (nurtured) on Earth in previous missions. They were in varying stages of metamorphic transition from membership in the human kingdom to mem

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