By Richard Harries
The evil of the holocaust calls for a thorough reconsider of the normal Christian figuring out of Judaism. this doesn't suggest jettisoning Christianity's private convictions so that it will make it agree to Judaism. fairly, Richard Harries develops the paintings of modern Jewish scholarship to parent resonances among crucial Christian and Jewish beliefs.
This thought-provoking booklet bargains clean ways 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 affliction in Judaism and Christianity rejects the standard stereotypes and argues for very important universal floor, for instance within the concept that God suffers within the ache of his humans. There also are chapters at the country 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 diversified, particular voices in line with God's primal confirmation of human lifestyles, which for Christians is completed and given within the existence, loss of life, 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. fairly Jews and Christians should 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 resources for After the Evil: Christianity and Judaism in the Shadow of the Holocaust
God is hidden because he wants us to act. He wants us to stand on our own feet, to be mature responsible beings. 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.
Many people believe they have a relationship of some kind with God but their faith can be terribly knocked by personal tragedy or the daily catalogue of human evil and suffering. RESPONSES TO SUFFERING 47 Responding Creatively When we suffer, we have to respond. First, in practical ways to try to eliminate or reduce the suffering. Then, if that is totally impossible, as for example when someone we love has died, other responses become necessary. One instinctive, early response may be protest and anger and this, as I have suggested, is all part of enabling our relationship with God to be real.
Certitude. Feeling. Joy. Peace. God of Jesus Christ. ’ I do not myself, however, believe that this approach, by itself, is an adequate response to the agonizing issue of evil and suffering. First, very few people have had the kind of overwhelming encounter with God that Job and Pascal reported, an experience that stills all intellectual questioning. Secondly, for any thinking person, unless there is some intellectual understanding that at least enables one to live with the questions rather than be overwhelmed by them, they will not be open to the experience of God as God.
After the Evil: Christianity and Judaism in the Shadow of the Holocaust by Richard Harries