Emil Fackenheim’s Post-Holocaust Theology
by This article explores the faith and theology of a major Jewish theologian in the light of the Holocaust, discussing God’s relationship with His People and where He was at their time of need.
Emil Fackenheim is a Reform rabbi who left his native country of Germany in the late 1930’s, having been imprisoned in the labor camp Sachsenhausen. His post-holocaust theology was amongst the first to become influential in the Jewish community. He maintained that the holocaust was unique and not comparable to previous devastating attacks in Jewish history, for the Jews were not murdered for their present beliefs, but due to their heritage. Assimilated German Jews who had no present connection to their Jewish ancestry were treated the same as the most devout believers and rabbis. Fackenheim firmly rejected the traditional Jewish stance of viewing the Holocaust as a divine punishment for the sins of the Jewish people, just as the destruction of the Temples, and various exiles of the Jewish people have been traditionally viewed. The victims of the holocaust were innocent; what possible sin could have the children committed, or any man or woman for that matter, which resulted in them deserving such horrific and unjustified death?
Fackenheim’s personal religious stance is centre to his theology. He believed in a doctrine of divine presence; that God is present to His people not only through Scripture, but also in a physical I-Thou relationship, which fundamentally exists irrespective of whether the believer acknowledges or feels it or not. Although many would say that this divine presence did not make itself present within the concentration camps, Fackenheim argued differently. He insisted that God was undoubtedly present with His People in this time of need, as he was at Mt Sinai, even if we cannot understand why He was there.
This religious position coupled with the evidence of the determination of the Jewish prisoners led Fackenheim to comprise a theology which was both positive and uplifting. Its basis was that even in times of the darkest, most diabolical evil; there remained a glimmer of hope, goodness and heroism, portrayed by the Jewish people themselves and their supporters. The goal of the Nazis was to dehumanise and murder the Jewish people. However there are many incidents recorded where the Jews fought back against the evil of their murderers, staunchly maintaining their religion, dignity and humanity, determined to survive and not be defeated. For example, many Jews maintained their faith, prayer life, and religious practices within thhe camps despite the horrendous conditions they were in. This is wholly admirable; they died with their humanity, dignity and integrity intact and were true heroes.
Fackenheim believed that this amazing fortitude on the behalf of the Jewish people was evidence of a new commandment given to them. There are 613 commandments within the Torah; however Fackenheim’s theology concerns the 614th commandment, revealed by God to His people in the concentration camps. A Commanding Voice was heard; “Jews are forbidden to hand Hitler posthumous victories. They are commanded to survive as Jews, lest the Jewish people perish. They are commanded to remember the victims of Auschwitz lest their memory perish. They are forbidden to despair of man and his world, and to escape into either cynicism or otherworldliness, lest they co-operate in delivering the world over to the forces of Auschwitz. Finally, they are forbidden to despair of the God of Israel, lest Judaism perish.”
Resource cited:
Cohn Sherbok. D, Revelation and Mass Murder: E. Fackenheim, in his work, Holocaust Theology, Lamp Press, 1989, p45/6
Liked it
