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Articles de revues sur le sujet « Post-Holocaust theology »

Auteur : Grafiati

Publié le 7 juin 2025

Mis à jour le 2 août 2025

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1

Sax, Benjamin E. "Aesthetics, Jewish Philosophy, and Post-Holocaust Theology." Journal of Jewish Thought and Philosophy 22, no. 1 (2014): 80–99. http://dx.doi.org/10.1163/1477285x-12341252.

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Braverman, Mark. "Theology in the Shadow of the Holocaust: Revisiting Bonhoeffer and the Jews." Theology Today 79, no. 2 (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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Bošković, Dragan. "APORIJE HOLOKAUSTA, BOGA, ROMANA: „PEŠČANIK“ DANILA KIŠA." Nasledje Kragujevac XXI, no. 58 (2024): 31–40. https://doi.org/10.46793/naskg2458.031b.

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The Holocaust is an aporia: of history, thought, theories, discourses, (post)metaphysics, subject, modernism, enlightenment, humanism, theology, esthetics (...), and, consequently, an aporia of presentation, narration, poetics, and novel. The paper calls attention to the aporetic, apophatic and negatively semiotic poetics of Kis’s Hourglass via which the novel – ahistorical, apoetical, alogical, achronological – speaks out about the Holocaust.

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Braverman, Mark. "Zionism and Post-Holocaust Christian Theology: A Jewish Perspective." Holy Land Studies 8, no. 1 (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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ECKARDT, ALICE L. "POST-HOLOCAUST THEOLOGY: A JOURNEY OUT OF THE KINGDOM OF NIGHT." Holocaust and Genocide Studies 1, no. 2 (1986): 229–40. http://dx.doi.org/10.1093/hgs/1.2.229.

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Jones, Barry A. "Life in the Diaspora: Christian interpretation of Esther in dialogue with Judaism." Review & Expositor 118, no. 2 (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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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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Scroggs, Robin. "Book Review: A Guest in the House of Israel: Post-Holocaust Church Theology." Interpretation: A Journal of Bible and Theology 50, no. 1 (1996): 79–81. http://dx.doi.org/10.1177/002096439605000116.

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Ņizins, Pāvels. "Postteisms Džona Sponga teoloģijā: izcelsme un galvenie aspekti." Ceļš 73 (December 2022): 98–118. http://dx.doi.org/10.22364/cl.73.06.

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This article reflects on John Spong’s post-theistic theology and classifies it. Furthermore, the article introduces the readers to the context in which John Spong lived and worked (the second half of the 20th century in the West), and examines the changes in theology during this time (revision of various traditional theologies, especially the re-evaluation of classical theism as a reaction to the Holocaust-induced and post-war crises in society). The roots of John Spong’s theology have also been listed and analysed. Mainly, his work was inspired by such thinkers as F. Schleiermacher, R. Bultma

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Vogel, Manfred H. "A Guest in the House of Israel: Post-Holocaust Church Theology. Clark M. Williamson." Journal of Religion 75, no. 2 (1995): 292–93. http://dx.doi.org/10.1086/489599.

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Malakhov, Danila. "Philosophy of Event of “The Last God” by M. Heidegger in the Context of “Post-Auschwitz” Theology." Ideas and Ideals 15, no. 3-1 (2023): 32–55. http://dx.doi.org/10.17212/2075-0862-2023-15.3.1-32-55.

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Theological components of the historical memory of the Holocaust are the most important constitutive elements of the socio-political and value-ideological forms of understanding the causes and nature of the unprecedented evil committed by Nazism and ways of further development of the human community. Frankly false concepts and analogies that directly affect the memory of generations about the Second World War and are authorized to exist in Western society require raising questions about the specifics of the connection between the existing forms of theological intentions of understanding the Ho

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Rynhold, Daniel. "Covenant, History, and the Holocaust: Revisiting Emil Fackenheim's Jewish Philosophy." Harvard Theological Review 109, no. 1 (2016): 129–43. http://dx.doi.org/10.1017/s0017816015000516.

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In the twentieth century, historical circumstance in the form of the Holocaust led to theodicy's returning to the forefront of the philosophical agenda, particularly in Jewish thought. As a result, post-Holocaust theology is almost always an element of introductory courses on modern and contemporary Jewish philosophy, if not introductory courses on modern Judaism simpliciter. Many working in the field of Jewish philosophy, therefore, probably first encounter Emil Fackenheim (1916–2003), and the infamous turn of phrase that ensured his immortality in the realm of Jewish thought, early on in the

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Jandejsek, Petr. "From Dangerous Memory to Dangerous Hope: Reading the Theology of Johann Baptist Metz." AUC THEOLOGICA 13, no. 2 (2024): 47–63. http://dx.doi.org/10.14712/23363398.2023.25.

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From the perspective of theological anthropology, the article aims to explore the possibility of hope in the contemporary world. It draws on the work of the Catholic theologian Johann Baptist Metz and presents the struggle for hope in three areas that were central to Metz and his time. All relate to the question of suffering. Specifically, these are Metz’s conversation with Marxism, in which he develops an eschatological concept of creative hope; the topic of post-Holocaust theology, which must speak out on behalf of the victims of violence and at the same time work with the silence that remai

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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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Hanson, Kenneth L. "The Shoah and Jewish Faith: Voices from the Midst of Tragedy." Volume 4 4, no. 1 (2022): 1–14. http://dx.doi.org/10.33929/sherm.2022.vol4.no1.01.

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There has understandably been a good deal of emphasis on how Jewish faith has been affected in the wake of the genocidal catastrophe of the Shoah. Much less attention has been devoted, however, to how observant Jews were impacted, with regard to their faith, in the midst of the tragedy. Elie Wiesel, for his part, was said to have put God on trial at Auschwitz. It will also be instructive to consider two Jewish leaders, both ultra-orthodox rabbis, who were victims of the Nazi genocide. Their perspectives (unlike post-Holocaust theology) provide a window on Jewish thought while events were unfol

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Baird, Marie L. "Eric Voegelin's Vision of Personalism and Emmanuel Levinas's Ethics of Responsibility: Toward a Post-Holocaust Spiritual Theology?" Journal of Religion 79, no. 3 (1999): 385–403. http://dx.doi.org/10.1086/490454.

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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 (2006): 292–315. http://dx.doi.org/10.1093/mj/kjl002.

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18

Ungar-Sargon, Julian. "Between Divine Judgment and Divine Absence: Post-Holocaust Theology in the Dialectic of Midas HaDin and Midas HaRachamim." Journal of Religion and Theology 7, no. 1 (2025): 40–50. https://doi.org/10.22259/2637-5907.0701005.

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19

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 (2006): 254–55. http://dx.doi.org/10.1177/003463730610300127.

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20

Sankey, Jenny. "Prospects for Post-Holocaust Theology. By Stephen R. Haynes. Atlanta, Scholars Press, 1991. Pp. viii + 309. Paperback, £19.95; Hardback, £29. 95." Scottish Journal of Theology 47, no. 1 (1994): 106–7. http://dx.doi.org/10.1017/s0036930600045701.

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21

Sufrin, Claire E. "A Judaism of Ethics in a Post-Holocaust World: The Interplay of Literature and Theology in Cynthia Ozick's Messiah of Stockholm." AJS Review: The Journal of the Association for Jewish Studies 45, no. 2 (2021): 411–30. http://dx.doi.org/10.1353/ajs.2021.a845277.

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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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23

Julian, Ungar-Sargon. "Beyond Theodicy: The Physician's Existential Crisis." Advance Medical and Clinical Research 06, no. 01 (2025): 04. https://doi.org/10.5281/zenodo.15347608.

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<strong>Abstract</strong> This paper examines the tension between ontological and epistemological approaches to understanding spiritual crises within the therapeutic context. Drawing on neurophysiological research, Jewish mystical thought, and existential philosophy, I explore how the hemispheric division of the brain serves as both metaphor and mechanism for understanding different modes of engaging with transcendence. The paper argues that effective therapeutic practice requires practitioners to navigate their own inner spiritual conflicts in order to create authentic healing spaces for pati

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Barnett, Victoria J. "Dietrich Bonhoeffer’s Relevance for Post-Holocaust Christian Theology." Studies in Christian-Jewish Relations 2, no. 1 (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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Venter, P. M. "Bybelse Teologie en skuldbelydenis." HTS Teologiese Studies / Theological Studies 55, no. 2/3 (1999). http://dx.doi.org/10.4102/hts.v55i2/3.1601.

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Biblical Theology and confession of guilt. Investigating the probable contents of a confession of guilt, this article pays attention to the contemporary paradigm shit in theology and the viewpoint of Black Theology as interlocutor. The trends in Biblical Theology and the role played in it hy the conversation between Jews and Chistians in the post-holocaust era are studied. The prayers in Ezra 9, Nehemiah 9 and Daniel 9 are investigated and it is concluded that confession of guilt is linked to doxology and confession in so far as the righteoussness, mercy and grace of God are concerned. Taking

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"A guest in the house of Israel: post-Holocaust church theology." Choice Reviews Online 31, no. 09 (1994): 31–4883. http://dx.doi.org/10.5860/choice.31-4883.

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27

Haynes, Stephen R. "Bonhoeffer, the Jewish People and Post-Holocaust Theology: Eight Perspectives; Eight Theses." Studies in Christian-Jewish Relations 2, no. 1 (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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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 (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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"Chesed and Gevurah and the Tzimtzum—Between Mercy and Judgment in the Theology of Healing." Journal of Psychology and Neuroscience, July 1, 2025. https://doi.org/10.47485/2693-2490.1114.

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This essay explores one of the most profound questions in Jewish mysticism: how deeply does the dialectical interaction between Chesed (loving-kindness) and Gevurah (judgment) penetrate into the very source of divine creativity the Ein Sof and the process of tzimtzum? Through examining classical Kabbalistic sources, Chabad thought as articulated by contemporary scholar Eli Rubin and the systematic teachings of Rabbi Shalom Dovber Schneersohn (the Rebbe Rashab), alongside heretical works including Veavo Hayom el HaAyin and Jonathan Eybeschutz’s radical theology, this study reveals fundamentally

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Ungar-Sargon, Julian. "Coming to Believe in a Post-Belief World: Mysticism, Recovery, and Clinical Applications of Step 2." Addiction Research 9, no. 1 (2025). https://doi.org/10.33425/2639-8451.1046.

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This paper examines the theological and existential tensions embedded in “Step 2” of the Alcoholics Anonymous 12- Step program within a clinical framework, particularly exploring the neurobiological, psychological, and spiritual dimensions of recovery from trauma, addiction, and chronic pain. Drawing on a multidisciplinary approach that integrates evidence from addiction medicine, Jungian psychology, post-Holocaust theology, Hasidic mysticism, and Eastern contemplative traditions, this paper explores how patients navigate the paradoxical nature of belief in a "Power greater than ourselves" wit

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31

Sufrin, Claire E. "A Judaism of Ethics in a Post-Holocaust World: The Interplay of Literature and Theology in Cynthia Ozick's Messiah of Stockholm." AJS Review, August 19, 2021, 1–20. http://dx.doi.org/10.1017/s0364009421000118.

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This article suggests that bringing Jewish literature and Jewish thought into conversation can deepen our understanding of each. As an illustration of this interdisciplinary methodology, I offer a reading of Cynthia Ozick's 1987 Messiah of Stockholm. I claim that Ozick has embedded an argument about the relationship of post-Holocaust Jewry to the past into the literary features of her novel. Her argument draws in particular upon Leo Baeck's account of Judaism as focused on the present and future in contrast to the worshipful approach to the past characteristic of other religions. At the same t

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Ensor, Jason. "Web Forum: Apocacide, Apocaholics and Apocalists." M/C Journal 2, no. 8 (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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