By Richard Harries

ISBN-10: 0199263132

ISBN-13: 9780199263134

The evil of the holocaust calls for a thorough reconsider of the normal Christian realizing of Judaism. this doesn't suggest jettisoning Christianity's private convictions which will make it agree to Judaism. really, Richard Harries develops the paintings of modern Jewish scholarship to determine resonances among imperative Christian and Jewish beliefs.

This thought-provoking publication deals clean techniques to contentious and delicate concerns. 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 agony in Judaism and Christianity rejects the standard stereotypes and argues for vital universal flooring, for instance within the concept that God suffers within the discomfort of his humans. There also are chapters at the nation of Israel and where of Jerusalem in Christian and Jewish thought.

Richard Harries argues that the fundamental covenant isn't with both Judaism or Christianity yet with humanity. those, like different religions, are varied, designated voices in line with God's primal confirmation of human lifestyles, which for Christians is accomplished and given within the lifestyles, dying, 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. relatively 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 info for After the Evil: Christianity and Judaism in the Shadow of the Holocaust

Example text

Of course this can take an atheistic form and, indeed, it is normally associated with atheism. But in Judaism it has become a significant part of what it actually means to be Jewish. Nor is this insight lacking in Christianity. It emerged particularly 48 RESPONSES TO SUFFERING strongly in the letters of Dietrich Bonhoeffer which he wrote in prison. So our coming of age forces us to a true recognition of our situation vis a vis God. God is teaching us that we must live as men who can get along very well without him.

RESPONSES TO SUFFERING 39 It was different in the past. Then people assumed that the world was under the direct, immediate control of God. For although of course everything, or almost everything, had a secondary cause (people also went to doctors then), those secondary causes were less crucial than the prime cause in the will of God. This meant that suffering was directly attributable to God and the question was, why had God brought this particular form of suffering about. Our starting point, on the contrary, is the independence of the world, the autonomy of its natural processes and the genuine freedom of human beings to shape their destiny.

This theological outlook was reflected in legislation. Although some church laws at some times were enacted to protect Jews and allow them to practise their own religion, the majority were hostile; forbidding marriage or adultery with Jews, eating with them, using fields blessed by them, receiving gifts from them, entering synagogues or converting to Judaism, the penalty for which was death. At the Reformation Martin Luther's extreme hostility to Jews is notorious but he was not the only one then or later to indulge in such polemic.

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After the Evil: Christianity and Judaism in the Shadow of the Holocaust by Richard Harries


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