An ongoing issue for clergy as well as Christians in general is how to approach New Testament narratives about the crucifixion of Jesus in relation to Jews, Judaism, and the horrific events of the Holocaust. The events of Holy Week pose particular challenges for clergy and congregations. In this book Henry Knight helps us deal with Holy Week texts in light of our post-Holocaust world and provides practical examples of prayers, liturgies, and resource material to help pastors prepare for and lead worship and teach during this important time in the life of a congregation.

This collection of academic essays have been written in tribute to Professor Zev Garber, and are divided to reflect the areas in which Professor Garber has devoted his teaching and writing energies: the Holocaust, Jewish-Christian relations, philosophy and theology, history and biblical interpretation.

COLLECTION OF ESSAYS ON THE INTERSECTION OF RELIGION AND GENOCIDE.

Elie Wiesel, plucked from the ashes of the Holocaust, became a Nobel Peace laureate, an activist on behalf of the oppressed, a teacher, an award-winning novelist, and a renowned humanist. He moved easily among world leaders but was equally at home among the disenfranchised. Following his Nobel Prize, Wiesel established the Elie Wiesel Foundation for Humanity; one of their early initiatives was the founding of the Elie Wiesel Ethics Essay Contest. The reflections in this volume come from judges of the contest. They share their personal and professional experiences working with and learning from Wiesel, providing a glimpse of the person behind the public figure. At a time when the future seems ominous and chaotic at best, these reflections hold on to the promise of an ethically and morally robust possibility. The students whose essays prompt this sense of hope are remarkable for their insight and dedication. The messages embedded in the judges’ reflections mirror Wiesel’s convictions about the importance of friendship, the need to interrogate (without abandoning) God, and the power of remembrance in order to fight indifference.

The Holocaust was a cataclysmic upheaval in politics, culture, society, ethics, and theology. The very fact of its occurrence has been forcing scholars for more than sixty years to assess its impact on their disciplines. Educators whose work is represented in this volume ask their students to grapple with one of the grand horrors of the twentieth century and to accept the responsibility of building a more just, peaceful world (tikkun olam). They acknowledge that their task as teachers of the Holocaust is both imperative and impossible; they must �teach something that cannot be taught,� as one contributor puts it, and they recognize the formidable limits of language, thought, imagination, and comprehension that thwart and obscure the story they seek to tell. Yet they are united in their keen sense of pursuing an effort that is pivotal to our understanding of the past-and to whatever prospects we may have for a more decent and humane future. A �Holocaust course� refers to an instructional offering that may focus entirely on the Holocaust; may serve as a touchstone in a larger program devoted to genocide studies; or may constitute a unit within a wider curriculum, including art, literature, ethics, history, religious studies, jurisprudence, philosophy, theology, film studies, Jewish studies, German studies, composition, urban studies, or architecture. It may also constitute a main thread that runs through an interdisciplinary course. The first section of Testimony, Tensions, and Tikkun can be read as an injunction to teach and act in a manner consistent with a profound cautionary message: that there can be no tolerance for moral neutrality about the Holocaust, and that there is no subject in the humanities or social sciences where its shadow has not reached. The second section is devoted to the process and nature of students' learning. These chapters describe efforts to guide students through terrain that hides cognitive and emotional land mines. The authors examine their responsibility to foster students' personal connection with the events of the Holocaust, but in such a way that they not instill hopelessness about the future. The third and final section moves the subject of the Holocaust out of the classroom and into broader institutional settings-universities and community colleges and their surrounding communities, along with museums and memorial sites. For the educators represented here, teaching itself is testimony. The story of the Holocaust is one that the world will fail to master at its own peril. The editors of this volume, and many of its contributors, are members of the Pastora Goldner Holocaust Symposium. Led since its founding in 1996 by Leonard Grob and Henry F. Knight, the symposium's scholars--a group that is interfaith, international, interdisciplinary, and intergenerational--meet biennially in Oxfordshire, England.

To what extent are the children of Holocaust perpetrators to feel remorseful or responsible for their parents’ wrongdoing? Is the yearning by those offspring of Nazi sympathizers for forgiveness justified, or should they separate themselves from their parents or relatives and ignore the history? Such dilemmas have gnawed at theologian Martin Rumscheidt ever since, at age eighteen, he discovered his father’s complicity in using Jewish slave labor at his workplace, IG Farben. He has written and spoken extensively about his journey in search of what he calls a theology of mourning that would preserve his concept of the reality of God and still recognize the reality—at times grim reality—of life.

Stories of Jesus' passion and death lie at the core of Christian identity. They offer an encounter with his experience of the human condition: betrayals by those closest to him, his own fear of death, uncertainty about God's will, and the endurance of terrible suffering and an ignominious death. From generation to generation, these stories have functioned in sacred and saving ways for Christians. Yet, misinterpretations of the passion narratives have rationalized hostility to and violence against Jews as "Christ killers". This sacrilegious telling cries out for redemption. Redeeming Christianity's sacred story requires respect, even awe, for its power; demands rigorous examination of the history between Jews and Christians and the ethical obligation to be altered by this history; and entails pursuing solid biblical scholarship, principles for reinterpreting troubling texts, and incorporation into Christian spirituality. Redeeming Our Sacred Story challenges us to forge more just relations between Jews and Christians. It witnesses to the world that reconciliation is possible. (Back cover).