Page 66 - Jewish Book Annual Volume 38

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clares, it is a moral responsibility for a people no t to be weak. This
duty is owed not alone to themselves bu t also to the ir foes, lest the
latter be tempted into aggressive acts.
Despite the widespread Christian resistance to Israel in h e r
autonomous political dimension, the re has been some improve­
ment. Even Willard G. Oxtoby is willing to jo in several o the r
Christians in a responsible moral and political reckoning with the
rights o f the State o f Israel (C ranford P ra tt et. al
.,Peace, Justice and
Reconciliation in the Arab-Israeli Conflict: A Christian Perspective,
Friendship Press, 1979); see also A. Roy Eckardt, “Tow ard a
Secular Theology o f Israel,”
Religion in Life,
48 (1979), 462-473.
Jewish influences on Christian thought.
Elie Wiesel is having
marked impact upon Christians, as well as, o f course, upon Jews.
This is reflected in a number o f volumes, e.g., a major con tribu ­
tion by Michael Berenbaum ,
The Vision of the Void: Theological
Reflections on the Works of Elie Wiesel
(Wesleyan University Press,
Harry fames Cargas in Conversation with Elie Wiesel
Press, 1976); Cargas, ed.,
Responses to Elie Wiesel
(Persea Books,
1978); Alvin Rosenfeld and Irving G reenberg , eds.,
the Holocaust: The Impact ofElie Wiesel
(Ind iana Univ. Press, 1978);
and John K. R o th ,^
Consuming Fire: Encounters with Elie Wiesel and
the Holocaust
(John Knox Press, 1979). See also
Face to Face,
(1979), special num be r on “Building A Moral Society: Aspects o f
Elie Wiesel’s Work.”
Within the Jewish scholarship tha t is affecting Christian th in ­
kers, certain names and works stand out. In
TheJewish Return Into
History: Reflections in the Age of Auschwitz and a New Jerusalem
(Schocken, 1978), Emil L. F ackenhe im fully open s Jew ish
though t and life to the precariousness o f the historical-secular
dimension as at the same time he testifies to the radical un iqu e ­
ness o f the Holocaust and o f the choice o f sovereign Jewishness in
the post-Holocaust age. All o f Professor Fackenheim’s writings
impinge significantly upon the Jewish-Christian encoun ter. In
“New Revelations and New Patterns in the Relationship o f J u d a ­
ism and Christianity,”
Journal of Ecumenical Studies,
16 (1979),
249-267, Irving G reenberg contends tha t the key to the relation is
a mutual awareness tha t new revelations have actually occu rred
within Judaism : the Holocaust and the (redemptive) reb ir th o f
the State o f Israel. (Franklin Littell, with others, sees these two as
“alpine events” within
as well as