After Auschwitz: History, Theology, and Contemporary Judaism

Johns Hopkins Jewish Studies

by Richard L. Rubenstein

When first published in 1966, After Auschwitz made headlines and sparked controversy as Jewish "death-of-God" theology. But as the first work by a respected modern theologian to define the Holocaust in religious as well as demographic terms, its greater importance gradually emerged. Today it ranks as a seminal work of modern Jewish thought and culture. In this substantially revised and expanded edition, Richard L. Rubenstein returns to old questions and addresses new issues with the same passion and spirit that characterized his original work.

With the first edition of After Auschwitz, Rubenstein virtually invented Holocaust theology. He argued that Jews (and Christians) who accept the traditional belief that God has chosen Israel and acts providentially in history must either interpret that Holocaust as divine punishment or as the most radical challenge ever to traditional belief. Unable to defend traditional faith, Rubenstein turned to psychoanalysis, sociology, and history to defend religious institutions and ritual. The discussion he originated continued unabated.

The revised After Auschwitz remains as much a book about the human condition as a book about God. While retaining essential material from the 1966 edition, Rubenstein offers his latest thinking on the issues of belief and tradition after the Holocaust. He also deals extensively with events making headlines and shaping contemporary Jewish thinking and theology, such as the Palestinian question and Judaism in post-communist Eastern Eurpe. Facing the threat of Holy War and future Holocaust, questioning the possibility of genuine peace, exploring mysticism and other religions, this After Auschwitz is as challenging―and may provde as controversial―as the original.

Genres: Judaism, Religion, History, Theology, Nonfiction, Holocaust, Philosophy

384 pages, Paperback

First published January 28, 1966

About the author

Richard Lowell Rubenstein was a rabbi, theologian, educator, and writer, noted particularly for his path-breaking contributions to post-Holocaust theology and his sociopolitical analyses of surplus populations and bureaucracy. A Connecticut resident, he was married to art historian Betty Rogers Rubenstein (died 2013).

Reviews

[Greg · Rating 4 out of 5]

This is a 1990's revision of a 1960's original. The update to the essays are uneven and sometimes come across as contradictory. The thrust of the original was to produce a Radical Theology in Judaism. Radical Theology was a Christian theological movement about how to be a Christian after the Nietzschian death of God. It is a theology informed by Nietzsche, Hegel, and Camus. In the 21st century, it seems dated. Especially with where current radical (with a small r) theology has gone in Judaism with the Neohasidic Renewal movement.

[Tobias · Rating 2 out of 5]

I have no idea how to rate this book. It's without question an important work of theology with some genuine nuggets of wisdom, but it's poorly organized and full of incomprehensible (largely Freudian) jargon. It's also repetitive and in some places did not age well, particularly in the final section on changing sexual values and homosexuality.

[Steven H · Rating 5 out of 5]

IS THIS ‘DEATH-OF-GOD’ THEOLOGY?

Richard Rubenstein (1924-2021) was a Jewish theologian and rabbi. After initially studying to be a Reform rabbi, he changed directions and was ultimately ordained as a Conservative rabbi. He served as a rabbi to two congregations, but then became assistant director (later Director) of the B’Nai B’rith Hillel Foundation, and chaplain to Jewish students at Harvard, Radcliffe, Wellesley, the University of Pittsburgh, Carnegie-Mellon University, and Duquesne University. He also taught religious studies (1970-1999) at Florida State University and the University of Bridgeport.

He wrote in the Preface to this 1966 book, “The Jewish community has experienced more monumental changes in the 20th century than at any other time in its very long history. The uprooting involved in the emigration of millions of Jews from eastern Europe to the United States and Canada, the death camps, and the rebirth of Israel each represent enormous alternations. Any one of these by itself would have been enough to create extraordinary problems in Jewish life; their occurrence in relatively rapid succession has created religious and cultural problems of unparalleled magnitude. Furthermore the upheavals must be seen in the context of a world radically in flux.” (Pg. ix)

He continues, “It is better to recognize the irretrievability of the past and to explore the potentialities inherent in the present, regardless of the radial hiatus with accepted traditions this may imply. I am convinced that this latter approach will be forced upon us if we do not accept it willingly. It would have been better had six million Jews not died, but they have. We cannot restore the religious world which preceded their demise nor can we ignore the fact that the catastrophe has had and will continue to have an extraordinary influence on Jewish life. Although Jewish history is replete with disaster, none has been so radical in its total import as the holocaust. Our images of God, man, and the moral order have been permanently impaired. No Jewish theology will possess even a remote degree of relevance to contemporary Jewish life if it ignores the question of God and the death camps. That is THE QUESTION for Jewish theology in our times.” (Pg. ix-x)

After recounting the history and end of the Nazi regime, he observes, “God was dead, hell… was established on earth, and yet, even hell had lost its fine savor. All that remained, then as well as now, was an ineradicable stench… Nothing real had been gained… The death of God had hardly bestowed its promised boon. The final lesson may very be that there is more realistic pleasure in the disciplines and norms of the Living God than in all the freedoms of the Dead God.” (Pg. 44)

He observes, “We have turned away from the God of history to share the tragic fatalities of the God of nature. It is no accident that this turning is concurrent with the return of at least a portion of the children of Israel to the earth of Israel.” (Pg. 68)

He clarifies, “Today I would be somewhat less enthusiastic about the messianic aspects of the rebirth of Israel. When I wrote this paper, I saw Israel’s rebirth as ‘the beginning of redemption.’ I no longer so regard it. I see existence as co-terminous with exile and the grave as the real place of redemption… an insightful paganism, utilizing the forms of traditional Jewish religion, is the only meaningful religious option remaining to Jews after Auschwitz and the rebirth of Israel.” (Pg. 130)

He acknowledge, “I find it impossible to accept any literal conception of Divine revelation. I do not believe that a Divine-human encounter took place at Sinai nor do I believe that the norms of Jewish religious life possess any superordinate validation. Nevertheless, I do not regard the tradition of Divine revelation as meaningless. It has psychological truth rather than literal historical truth.” (Pg. 145)

He suggests, “I am convinced that the problems implicit in the ‘death of God’ theology concern Judaism as much as Christianity. Technically death-of-God theology reflects the Christian tradition of the passion of the Christ. As such, the terminology of the movement creates some very obvious problems for Jewish theologians. Nevertheless, I have, almost against my will, come to the conclusion that the terminology is unavoidable. The death-of-God theologians have brought into the open a conviction which has led a very potent underground existence for decades. Death-of-God theology is not fad. It is a contemporary expression of issues which have, in one way or another, appeared in embryo in [earlier] philosophy [and theology]…” (Pg. 151)

He argues, “How can Jews believe in an omnipotent, beneficent God after Auschwitz? Traditional Jewish theology maintains that God is the ultimate, omnipotent factor in the historical drama. It has interpreted ever major catastrophe in Jewish history as God’s punishment of a sinful Israel. I fail to see how this position can be maintained without regarding Hitler and the SS as instruments of God’s will.” (Pg. 153)

He explains, “The revelation of the death camps caused me to reject the whole optimistic theology of liberal religion. People weren’t getting any better, nor did I believe they ever would. The evil rooted in human nature would never entirely disappear… The death camps spelled the end of my optimism concerning the human condition.” (Pg. 216)

He suggests, “The last paradox is that [now, at] the time of the death of God we have begun a voyage of discovery where we may, hopefully, find the true God.” (Pg. 241)

He recounts, “I experienced something of a crisis reading William Hamilton’s article, ‘The Death fo God Theologies Today'… I learned to my surprise that Hamilton regarded my writing as an example of death of God theology. My first reaction was one of acute embarrassment. In Judaism God simply doesn’t die. The symbolism upon which the metaphor of the death of God rests is of obvious Christian origin… Of course, it has always been possible for Christians, in asserting the death of God, to look for a new epiphany of the divine after his death. Though we live in the time of the death of God, even the Christian death of God theologians cannot rule out the possibility of a reappearance of the resurrected God.” (Pg. 244)

Perhaps surprisingly, he states, “Strictly speaking, from a religious point of view, there is absolutely no reason why the homosexual should not have the same entrée into the life of the religious community everyone else does. The church and the synagogue should accept the homosexual as a human being in need of its ministrations. Should the homosexual within the religious community feel that he has conflict about what he’s doing, the clergyman ought to seek help for him… I also suspect that the homosexual is made to feel like an outcast because every human being has some latent homosexual tendencies… This anger is really generated by their own insecurity.” (Pg. 279)

This book will be of interest to some studying ‘radical’ approaches to Jewish theology.

[Adam Zuwerink · Rating 2 out of 5]

Just because a book is thought-provoking and original, and causes you to wrestle with weighty historical topics, doesn't mean it's well-written or well-edited. The latter far outweighs the former on this one.

[C F · Rating 5 out of 5]

Essential reading for theologically-sensitive humans in a post-Holocaust world.

[Richard Houchin · Rating 4 out of 5]

A bit dense at times, this is nevertheless a powerful and commanding testament to the crisis of faith all thinking believers must undergo in the face of Hitler's legacy. The biggest disappointment is Rubenstein's inability to fully let go of his religion in spite of his honest analysis of the consequences. In this he shares similarities with Rudolf Otto.

[Warren B · Rating 2 out of 5]

A narrow view of Judaism and a narrow view of Christianity make for a narrow view of God. And a narrow view of God makes for either a non-existent God or a false God. This one isn't worth your time.