Sublime

The propensity to draw these manifold fault lines between good and evil is a recurring symptom of our tradition's dislocation from God.

First, the lines are sometimes drawn between different aspects of creation. Herman Dooyeweerd identifies three such dichotomous ways of understanding the world-or "ground motives"-in the history of Western thought.

Alfred Dreyfus

Jews were different and stayed different. They kept their identity, and so their communities did not disappear. Perhaps what is happening now has happened before.

Why did the Church restore to Judaism the very converts it had just spent the better part of the Crusades trying to obtain, according to Dr. Netanyahu? Because the converts were bad Catholics? No, not all of them. Or because they were too good at being Catholic? No, not all of them either. Rather, the reason was because: as long as the Catholics

The Rabbis’ fundamental theological breakthrough was a “secularization” insight. God was becoming less visible, more hidden. The Destruction was a signal that manifest divine activity was being curtailed. God would not stop the Romans or save the Temple (even though God had destroyed the Egyptians at the Red Sea). Still the covenant was not being

This historical backdrop must include the erosion of community stemming from the disappearance of our rituals, as described by philosopher Byung-Chul Han. In a ritualistic society, Han notes, much is implicitly understood by its members in what is effectively a “community without communication,” while the reverse is true of American society today,

European anti-Jewishness was becoming more complex. In eastern Europe, much of it was fueled by theological claims or the accusation that the Jews had killed Jesus.* In central and western Europe, though, which was now infatuated with science, race theory developed. Now, said European racists, the problem with the Jews was their race, not their

Auschwitz God died, and we are alone in a pitiless universe.