(God) After Auschwitz

Mempertanyakan Teodisi: Teodisi Yahudi Sesudah Auschwitz dalam Telaah Zachary Braiterman

“…Sebab, tanpa personalitas Tuhan, suatu Perjanjian tampaknya tidak mungkin diadakan. 30 Braiterman menguraikan argumen radikal Rubenstein yang ditulisnya dalam After Auschwitz (1966) dengan memisahkan orang Yahudi dari gagasan Kitab Suci dan rabi tentang Tuhan, perjanjian dan pemilihan, penderitaan dan penebusan. Menurut Rubenstein, tradisi "Yahudi-Kristen" meyakini adanya Tuhan yang mahakuasa dan adil, pencipta utama sejarah, dan jika hal itu ada, berarti holokaus mewakili kehendak Tuhan.…”

Was Jewish “Holocaust Theology” ever really about the Holocaust? Assessing the roots and implications of a recurring critique

“…As Zachary Braiterman has highlighted, as a genre of writing Holocaust Theology has leanings toward what he describes as 'hyperbolic slogans, polemical overkill, [and] rhetorical overstatement'. 42 Responding specifically to Rubenstein, but doing so in terms that could arguably be applied to several Holocaust Theologians, Katz similarly suggests that '[m]uch of Rubenstein's "success" is generated by the powerful appeal of his "style". On first reading it possesses an exciting, even compelling, quality.…”

“…48 It is possible that in coming years Holocaust Theology will grow more measured in its language and be consequently harder to dismiss as a discourse characterised by, as Braiterman puts it, 'hyperbolic slogans, polemical overkill, [and] rhetorical overstatement'. 49 And yet, with Female Face of God in Auschwitz being well over ten years old, it is also possible that, despite secondary works continuing to appear, the most productive period of Holocaust Theology is over. 50 If it is indeed the case that it was a discourse at its core always powered by what Weissman terms the 'veneration of horror' perhaps the increased 'critical distance' Raphael describes and a decline in Holocaust Theology may in fact go hand in hand.…”

Chiesa Cattolica E Libertà Religiosa: L’eredità Di Dignitatis Humanae E Le Prospettive Attuali

“…Il termine, così inteso, è applicato alla questione religiosa con accento politico e giuridico seguendo l'etimologia sopportare/accettare: banalizzando si tratta di una posizione passiva che si limita ad accettare o sopportare (passivamente) il dato di fatto della pluralità religiosa. Mi riferisco alle acquisizioni del pensiero filosofico e politico liberista dell'Ottocento e alla svolta che caratterizza il passaggio nel Novecento: la crisi decadentista e modernista, le svolte fenomenologiche ed ermeneutiche, lo sviluppo del personalismo e della filosofia dialogica, la crisi di coscienza causata dalle due guerre mondiali e culminata con l'evento Shoah (LÉVINAS, 1963;FACKENHEIM, 1996;BRAITERMAN, 1998…”