Page 61 - Jewish Book Annual Volume 38

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revealed to the Christian community is the deadly power o f its
own symbolism”;
Christians Confront the Holocaust: A Collection of
(National Conference o f Christians and Jews, 1980);
Josephine Knopp, ed.,
International Theological Symposium on the
Holocaust, October 15 -17 , 1978
(N a tiona l In s t i tu te on the
Holocaust, Ph ilade lph ia), with con tribu tions by,
inter alios,
Eberhard Bethge, E.P. Sanders, Rolf Rendtorff, and Paul van
Buren (unbelievably, not a single Jewish th inker was on the p ro ­
gram); Franklin H. Littell’s prophetic tract,
The Crucifixion of the
(Harper and Row, 1975); and John Pawlikowski,
The Chal­
lenge of the Holocaust fo r Christian Theology
League, 1978). T he title of a book by an English Christian scholar,
Ulrich Simon,
A Theology o fAuschwitz
(SPCK, 1978), might seem to
imply a comparable revisionism bu t in tru th the au tho r is quite
traditionalist and heavily Christocentric. Paul van Buren is p re ­
paring a multi-volume, post-Holocaust theology, the first volume
of which is
Discerning the Way
(Seabury, 1980). In
Christology After
(Paulist Press, 1977) Michael B. McGarry surveys recent
official statements and theological developments in the churches.
A more comprehensive collection o f official documents from
international sources is Helga Croner, compiler,
Stepping Stones to
Further J ewish-Christian Relations
(Stimulus Books, 1977). For an
attempt to grapple with the singularity o f the Holocaust, a ques­
tion of the highest import for Jewish integrity and well-being, as
well as for the meaning and fate o f the Christian-Jewish relation,
see Alice and Roy Eckardt, “The Holocaust and the Enigma of
Uniqueness: A Philosophic Effort at Practical Clarification,”
Annals of the American Academy of Political and Social Science,
(1980). A brilliant historical analysis from the Jewish side is Uriel
Tal, “On the Study o f the Holocaust and Genocide,”
Yad Vashem
(Jerusalem), 13 (1979), 7-52: “T he mass annihilation o f the
Jews was unique, d ifferen t from o the r genocidal phenom ena .”
For a d iffe ren t Jewish in terp re ta tion , consult Daniel Polish,
“Witnessing God after Auschwitz,” in Helga Croner and Leon
eds., Issues in theJ ewish-Christian Dialogue:Jewish Perspec­
tives on Covenant, Mission and Witness
(Paulist Press, 1979).
Works tha t speak directly to existential issues o f religious faith
and moral integrity as related to the Holocaust, issues shared by
all Jews and by concerned Christians, include Eliezer Berkovits,
Faith After the Holocaust
(Ktav, 1973), where the searing question is
raised o f whether it is righ t to forgive God for Jewish suffering;