Betrayal
Page 34
17. Ibid., 13ff.
18. Ibid., 14. The full passage reads as follows: "It is unfortunately not the case that the various disciplines of Catholic thinking have remained free of a bloodless, merely abstract and consequently spiritless intellectualism. But if this is true, it is certain that in this way they have diverged far from the creative masters of Catholic thought. The aversion of National Socialism to intellectualism, its demand for a spiritual life which arises out of the concrete, out of the particular and distinctive dimensions of reality, which fills the whole person with this intellectual-spiritual-physical essence-this demand again wonderfully coincides with the principles of classical Catholic thinking. So, after several decades, Catholicism again struggles vigorously for clarity. And even such an affinity-to the very great amazement of many!-acts according to a typically Catholic kind of spirituality, which knows nothing of prayer that is one-sided, merely inner-directed, pale, and so easily extraneous to life. Rather, Catholic spirituality concerns the concrete and the whole of being human and even the whole of nature. Such a spirituality summons the Catholic to share in God's own prayer and glory."
19. Lortz, "Katholischer Zugang zur Nationalsozialismus," 26.
20. Ibid., 3.
21. Ibid., 3-4.
22. Ibid., 5.
23. Ibid., 19-20.
24. Ibid., 20-21. The full passage reads as follows: "In the Middle Ages, the preaching of the Church and the ecclesiastical abundance arising from the very ground of Germanic cultural and communal life shaped not only the life of the Church, but rather life in its entire scope. The history of the Church shows further that nature does not just represent a merely external contact point for grace, beyond which this divine reality, 'the wholly Other,' hovers in some kind of disconnected fashion. This history has repeatedly confirmed the fact that in the Kingdom of God the ordering of an inner correlation [Aufeinanderbezogensein J of nature and grace belongs to the nature of reality. It shows, therefore, 'in concreto,' the banal truth which is so seldom taken seriously that the Church can develop in no other way than through the cooperation and reciprocity of concrete individual persons, including distinctive ethnic groups, in our case these peoples and races, and thus the particular strengths of a people under the effect of grace."
25. Lortz, "Katholischer Zugang zur Nationalsozialismus," 18.
C?-iaotc.r 9: Micha Br' !1i'~
1. Only one title from each author is mentioned here, although all, particularly Pinchas Lapide, have published substantially more. A complete list would require another work, namely a description of the confrontation between Jewish postwar theologians in Germany-mostly marginalized-and Christianity. Robert Raphael Geiss, Es ist ein Weinen in der Welt; Bernd Gunter Ginzel, Die Bergpredigt (Heidelberg: Lambert Schneider, 1985); Pinchas Lapide, Und er predigte in ihren Synag
2. Wolfgang Gerlach, Als die Zencen schwiegen: Bekennende Kirche and die Juden, (Berlin: Institut Kirche and Judentum, 1987).
3. Gerlach, Als die Zeugen schwa ggen, 382. The editors wish to thank Victoria Barnett for her translation of this chapter. All additional quotations from German sources are hers as well, unless otherwise noted.
4. As printed in J. Beckmann, ed., Kirchliches Jahrbuch fiir die Evangelisclte Kirche in Deutschland (1950), (Gutersloh: C. Bertelsmann, 1951), 5ff.
5. Gerlach, Als die Zeugen schwiegen, 412.
6. "Nostra Aetate," printed in Auschwitz als Herausforderung fiir Juden and Christen, ed. G. B. Ginzel (Heidelberg: Lambert Schneider, 1980), 280.
7. As printed in Ginzel, Auschwitz als Herausforderung, 312-13.
8. Christen and Juden: Ellie Studie des Rates der Evangelischen Kirche in Deutschland, commissioned by the Council of the Kirchenkanzlei der Evangelischen Kirche in Deutschland (Gutersloh: C. Bertelsmann, 1975). See also Rolf Rentdorff, ed., Arbeitsbuch Christen and Juden: Zur Studie des Rates der Evangelischen Kirche in Deutschland, int Auftrag der Shtdienkomtnission "Kirche and Judentunt" (Gutersloh: C. Bertelsmann, 1979).
9. Ginzel, Auschwitz als Herausforderung, 369.
10. M. Brocke and H. Jochum, eds., Wolkensaule and Feuerschein: Jiidische Theologie des Holocaust (Munich: Christian Kaiser Verlag, 1982).
11. Ginzel, Auschwitz als Herausforderung, 375.
12. J. B. Metz, "Okumene nach Auschwitz," in Gott nach Auschwitz, E. Kogon, et. at, eds. (Freiburg: Herder, 1979), 123.
13. Ibid., 138.
14. Martin Stohr, ed., Jiidische Existenz and die Erneuerung der christlichen Theologie. Versuch der Bilanz des christlich-jiidischen Dialogs fiir die systematische Theologie (Munich: Chr. Kaiser Verlag, 1988); R. Rendtdorff and E. Stegemann, eds., Ausclnvitz: Krise der christlichen Theologie (Munich: Christian Kaiser Verlag, 1980).
15. Peter von der Osten-Sacken, Die Heiligkeit der Tora: Studien zum Gesetz bei Paulus (Munich: Christian Kaiser Verlag, 1989), 59.
16. F. W. Marquardt, Die Gegenwart des Auferstandenen bei seinem Volk Israel (Munich: Chr. Kaiser Verlag, 1972).
17. F. W. Marquardt, Das christliche Bekenntnis zu Jesus, dem Juden, vol. 1 (Munich: Chr. Kaiser Verlag, 1990), 139.
18. Peter von der Osten-Sacken, "Von der Notwendigkeit theologischen Besitzverzichts," in Nachstenliebe and Bruderntord [originally Faith and Fratricide], ed. Rosemary Radford Ruether (Munich: Chr. Kaiser Verlag, 1978), 244.
19. Elie Wiesel, A Beggar in Jerusalem (New York: Schocken Books, 1989).
20. Rolf Rendtdorff, Kanon and Theologie: Vorarbeiten zu einer Theologie des Alten Testaments (Neukirchen: Neukirchener Verlag, 1991).
21. Bernd Klappert, "Die Juden in einer christlichen Theologie nach Auschwitz," in Ginzel, Auschwitz als usforderu 504.
22. Ibid.
23. Ulrich Wilckens, Der Brief an die Romer (Neukirchen: Neukirchener Verlag, 1987); Ulrich Wilckens, "Das Neue Testament and die Juden: Antwort an D. Flusser," Evangelische Theologie 34 (1974): 611.
24. Franz Rosenzweig, Die Schrift. Aufsatze, Ubertragungen and Briefe (Konigstein: Judischer Verlag Athenaum, 1984), 217.
25. Micha Brumlik, "Fear of the Father Figure: Judeophobic Tendencies in New German Social Movements," Patterns of Prejudice (Winter 1987): 19-38.
26. Gerda Weiler, Ich Verzverfe im Lande die Kriege (Munich: Frauenoffensive, 1984). Later, after a debate with the Jewish feminist theologian Susannah Heschel, Weiler rewrote her hook and published it under the title Das Matriarchal im Alten Testament (Stuttgart: W. Kohlhammer, 1989).
27. Christa Mulack, Die Weiblichkeit Gottes (Stuttgart: Kreuz Verlag, 1983).
28. Franz Alt, Jesus: Der erste neue Mann (Munich: Piper Verlag, 1989); Hanna Wolff, Never Weill, Alte Schlauche (Stuttgart: Radius Verlag, 1981). Cf. Micha Brumlik, Der Anti-Alt (Franfurt am Main: Eichbom, 1991).
29. Eugen Drewermann, Das Matthdus Evangelium (Olten: Walter Verlag, 1992), 115ff, 828.
30. Jorg Frey, Eugen Drezuermann and die Biblische Exegese: Eine Methodisch-kritische Analyse (Tubingen : J. C. B. Mohr (P. Siebeck), 1995).
31. Elga Sorge, Religion and Frau: Weibliche Spiritualitiit im Christentum (Stuttgart: W. Kohlhammer, 1985),149.
32. Marie Therese Wacker, ed., Der Gott der Manner and die Frauen (Dusseldorf: Patmos Verlag, 1987); Leonore Siegele-Wenschkewitz, ed., Verdrangte Vergangenheit, die uns bedrangt: Feministische Theologie in der Verantwortung fur die Geschichte (Munich: Chr. Kaiser Verlag, 1988).
33. Edna Brocke, "Seit Auschwitz muss jeder wissen, das Schlimmeres als Krieg moglich ist," Kirche and Israel 1 (1991): 61-74; Jurgen Moltmann, "Das christlich-judische Verhaltnis and der Zweite Golfkrieg," Kirche and Israel 1 (1991): 163-85. See also the correspondence between Brocke and Moltmann in Kirche and Israel 2 (1991): 163-85.
35. Christen and Juden 11. Zur theologischen Neuorientierung ins Verhiiltnis zum Judentum: Eine Studie der Evangelischen Kirche in Deutschland (Giitersloh: Bertelsmann, 1991).
36. Franz Mussner, Traktat uber die Juden (Munich: K6sel,1979); Erich Zenger, Das erste Testament: Die Jiidische Bibel and die Christen (Dusseldorf: Patmos Verlag, 1994); Norbert Lohfink, Der niemals gekiindigte Bund: Exegetische Gedanken zum christlich jiidischen Dialog (Freiburg: Herder, 1989).
ROBERT P. ERICKSEN is Associate Professor of History at Pacific Lutheran University. He is the author of Theologians under Hitler: Gerhard Kittel, Paul Althaus, and Emanuel Hirsch (Yale University Press). He is also on the editorial board of Kirchliche Zeitgeschichte, and he is a Research Fellow of the Alexander von Humboldt Foundation.
SUSANNAH HESCHEL is the Eli Black Professor of Jewish Studies at Dartmouth College. She is the author of Abraham Geiger and the Jewish Jesus (University of Chicago Press) and co-editor of Insider/Outsider: American Jews and Multiculturalism (University of California Press).
SHELLEY BARANOWSKI is Professor of History at the University of Akron. She is author of The Confessing Church, Conservative Elites, and the Nazi State (Edwin Mellon Press) and also The Sanctity of Rural Life: Nobility, Protestantism, and Nazism in Weimar Prussia (Oxford University Press).
KENNETH C. BARNES is Associate Professor of History at the University of Central Arkansas. He is the author of Nazism, Liberalism, and Christianity: Protestant Social Thought in Germany and Great Britain 1925-1937 (University Press of Kentucky).
DORIS L. BERGEN is Associate Professor of History at Notre Dame University. She is the author of Twisted Cross: The German Christian Movement in the Third Reich (University of North Carolina Press).
MICHA BRUMLIK is Professor of Education at the University of Heidelberg. He is the author of Der Anti-Alt (Eichborn Verlag).
GUENTER LEWY is Professor Emeritus of Religion at Smith College. He is the author of The Catholic Church and Nazi Germany (McGraw Hill).
MICHAEL B. LUKENS is Professor of Religious Studies at St. Norbert College. He is Director of the Killeen Chair of Theology and Philosophy and he is a Research Fellow at the Institut fur Europaische Geschichte in Mainz.