Marvin Sweeney finds Holocaust theology an indispensable resource as he examines often ignored biblical texts where ancient Israel contemplated apparent divine absence and "divine evil." In the stories of Abraham, Moses, Esther, Job, kings, prophets, and others, Sweeney discerns the insight "that human beings cannot always depend upon God to act to ensure righteousness in the world." The insistence by Holocaust theologians that human beings are responsible for doing justice in the world is powerfully present already in the Bible itself. Book jacket.

Twenty contributions written by university-affiliated scholars of religious studies, philosophy, and other fields address the implications of the Shoah (Holocaust) for interpretation of the Hebrew Bible. Contributors include Richard Rubenstein, Elie Wiesel, and Walter Brueggemann. Annotation copyrighted by Book News Inc., Portland, OR

Chs. 1-3 are based on the Sherman Lectures delivered in Manchester, November 1987. Discusses Christian and Jewish readings of the Old Testament after the Holocaust, noting that it is apparently still too early for thinkers of either religion to cope with the subject. Criticizes Christian (especially German) theologians who continue to teach that Israel's "spiritual children" (Christian believers) have replaced the "flesh-and-blood children" (present-day Jewry). Christians reading the Old Testament fear that the Jews may still be the Chosen People; it was this fear that drove the Nazis to exterminate the Jews. After the Holocaust, Jews must question many statements of the Bible: that God never slumbers; that salvation always comes; that the dry bones will rise and live. The dead cannot be replaced, even by the new life in the State of Israel. What has been resurrected perhaps is hope, but a hope infused by doubt. Jews may yet praise divine Goodness, in the hope that in praising they may awaken it from its slumber.

The writers of the New Testament were largely Jewish and laying the blame for the Holocaust at their feet would be absurd. However, the later cultural origins of anti-semitism means that reading the New Testament after the event calls for a new ethics of interpretation. These essays address this grave issue in detail,

The Shoah is without question the defining moment in modern history, and it has transformed the manner in which the Bible is read and how God is understood. Questions that hitherto were rarely posed publicly must now be posed, and the human drama born out of exile, bondage, and genocide must be reckoned with in a new light. These are issues that are predicated on a faithful God to whom challenging and even unanswerable questions must be voiced. So, how might the Hebrew prophets address such contemporary issues as imperial militarism, eminent domain, trust and trauma, hunger and power, memory and shame, blame and self-critique, madness and exceptionalism? The daring words of the Hebrew prophets must have voices of testimony and witness in our time. This book speaks to that challenge.

More akin to science than to art, biblical interpretation eats its dead--consigning its past heroes to oblivion once new paradigms have passed them by. The history of the field has emerged as a separate discipline, and the question pondered by theologians and philosophers here is whether that history has merit of its own, or serves merely as raw ma