By Sarah Katherine Pinnock
Past Theodicy analyzes the emerging tide of objections to causes and justifications for why God allows evil and ache on this planet. in keeping with the Holocaust, outstanding parallels have emerged among significant Jewish and Christian thinkers centering on functional religion ways that supply which means inside pain. writer Sarah okay. Pinnock makes a speciality of Jewish thinkers Martin Buber and Ernst Bloch and Christian thinkers Gabriel Marcel and Johann Baptist Metz to give various rejections of theodicy, one existential, represented via Buber and Marcel, and one political, represented by means of Bloch and Metz. Pinnock interweaves the disciplines of philosophy of faith, post-Holocaust idea, and liberation theology to formulate a dynamic imaginative and prescient of spiritual desire and resistance.
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Extra resources for Beyond Theodicy: Jewish and Christian Continental Thinkers Respond to the Holocaust
For the purposes of this project, the crucial feature of Hegel’s philosophy of history is the fact that it functions as a theodicy that justiﬁes all human suffering. According to Hegel, history is ordered in progressive stages that build on one other. Every event in history is necessary for progress. Hegel asserts that developments in history follow a logical pattern. Forward movement occurs by means of dialectical cycles involving conﬂict, contradiction, and the overcoming (Aufhebung) of oppositions.
For the person of faith who accepts suffering, Marcel writes, “this suffering must be apprehended as the actual participation in an universal brotherhood” (BH 144). Suffering can have meaning when it is accepted voluntarily as a consequence of responding to the appeal of other persons who suffer. The moments when a person determines how to face suffering can be viewed as turning points marked by divine grace. Grace appears in Thourelations with others, enabling the individual to recognize participation in a wider communion of Thous.
I-Thou relation is not only essential to faith, according to Buber, but also to society as a whole. It provides a corrective to the increasingly one-sided emphasis on technology and science in the modern world. There are a number of striking similarities between the approaches of Buber and Marcel: both criticize instrumental and technological attitudes pervading society, both oppose theodicy, and both emphasize interpersonal relation as central to faith. 2 Buber’s approach is distinctive in giving interpersonal relation a communal dimension and an ecological sensitivity not found in Marcel’s philosophy.
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