Repentance for the Holocaust: Lessons from Jewish Thought for Confronting the German Past

In Repentance for the Holocaust, C. K. Martin Chung develops the biblical idea of "turning" (tshuvah) into a conceptual framework to analyze a particular area of contemporary German history, commonly referred to as Vergangenheitsbewältigung or “coming to terms with the past.” Chung examines a selection of German responses to the Nazi past, their interaction with the victims' responses, such as those from Jewish individuals, and their correspondence with biblical repentance. In demonstrating the victims’ influence on German responses, Chung asserts that the phenomenon of Vergangenheitsbewältigung can best be understood in a relational, rather than a national, paradigm.

By establishing the conformity between those responses to past atrocities and the idea of “turning,” Chung argues that the religious texts from the Old Testament encapsulating this idea (especially the Psalms of Repentance) are viable intellectual resources for dialogues among victims, perpetrators, bystanders, and their descendants in the discussion of guilt and responsibility, justice and reparation, remembrance and reconciliation. It is a great irony that after Nazi Germany sought to eliminate each and every single Jew within its reach, postwar Germans have depended on the Jewish device of repentance as a feasible way out of their unparalleled national catastrophe and unprecedented spiritual ruin.

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Repentance for the Holocaust: Lessons from Jewish Thought for Confronting the German Past

In Repentance for the Holocaust, C. K. Martin Chung develops the biblical idea of "turning" (tshuvah) into a conceptual framework to analyze a particular area of contemporary German history, commonly referred to as Vergangenheitsbewältigung or “coming to terms with the past.” Chung examines a selection of German responses to the Nazi past, their interaction with the victims' responses, such as those from Jewish individuals, and their correspondence with biblical repentance. In demonstrating the victims’ influence on German responses, Chung asserts that the phenomenon of Vergangenheitsbewältigung can best be understood in a relational, rather than a national, paradigm.

By establishing the conformity between those responses to past atrocities and the idea of “turning,” Chung argues that the religious texts from the Old Testament encapsulating this idea (especially the Psalms of Repentance) are viable intellectual resources for dialogues among victims, perpetrators, bystanders, and their descendants in the discussion of guilt and responsibility, justice and reparation, remembrance and reconciliation. It is a great irony that after Nazi Germany sought to eliminate each and every single Jew within its reach, postwar Germans have depended on the Jewish device of repentance as a feasible way out of their unparalleled national catastrophe and unprecedented spiritual ruin.

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Repentance for the Holocaust: Lessons from Jewish Thought for Confronting the German Past

Repentance for the Holocaust: Lessons from Jewish Thought for Confronting the German Past

by Dueto Los Mojados
Repentance for the Holocaust: Lessons from Jewish Thought for Confronting the German Past

Repentance for the Holocaust: Lessons from Jewish Thought for Confronting the German Past

by Dueto Los Mojados

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Overview

In Repentance for the Holocaust, C. K. Martin Chung develops the biblical idea of "turning" (tshuvah) into a conceptual framework to analyze a particular area of contemporary German history, commonly referred to as Vergangenheitsbewältigung or “coming to terms with the past.” Chung examines a selection of German responses to the Nazi past, their interaction with the victims' responses, such as those from Jewish individuals, and their correspondence with biblical repentance. In demonstrating the victims’ influence on German responses, Chung asserts that the phenomenon of Vergangenheitsbewältigung can best be understood in a relational, rather than a national, paradigm.

By establishing the conformity between those responses to past atrocities and the idea of “turning,” Chung argues that the religious texts from the Old Testament encapsulating this idea (especially the Psalms of Repentance) are viable intellectual resources for dialogues among victims, perpetrators, bystanders, and their descendants in the discussion of guilt and responsibility, justice and reparation, remembrance and reconciliation. It is a great irony that after Nazi Germany sought to eliminate each and every single Jew within its reach, postwar Germans have depended on the Jewish device of repentance as a feasible way out of their unparalleled national catastrophe and unprecedented spiritual ruin.


Product Details

ISBN-13: 9781501712524
Publisher: Cornell University Press
Publication date: 07/15/2017
Series: Signale: Modern German Letters, Cultures, and Thought
Sold by: Barnes & Noble
Format: eBook
Pages: 376
Sales rank: 258,558
File size: 676 KB
Age Range: 18 Years

About the Author

C. K. Martin Chung is Lecturer in Politics in the Department of Government and International Studies at Hong Kong Baptist University.

Table of Contents

Introduction: The German Problem of Vergangenheitsbewältigung

Part I: The Jewish Devise of Repentance: From Individual, Divine-Human to Interhuman, Collective "Turning"

Chapter 1: “Turning” in the God-human relationship

Chapter 2: Interhuman and collective repentance )

Part II: Mutual-Turning in German Vergangenheitsbewältigung: Responses and Correspondence

1: “People, not devils”

2: “Fascism was the great apostasy”

3: “The French must love the German spirit now entrusted to them”

4: “One cannot speak of injustice without raising the question of guilt”

5: “You won't believe how thankful I am for what you have said”

6: “Courage to say No and still more courage to say Yes” (P6) Chapter 7: “Raise our voice, both Jews and Germans”

8: “The appropriateness of each proposition depends upon who utters it”

9: “Hitler is in ourselves, too”

10: “I am Germany”

11: “Know before whom you will have to give an account”

12: “We take over the guilt of the fathers”

13: “Remember the evil, but do not forget the good”

14: “We are not authorized to forgive”

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