Holocaustteologi

mythical (concerning the myths of the Greek gods), rational (philosophical analysis of the gods and of cosmology) and civil (concerning the rites and duties of public religious observance).

människan genomlöper tre stadier under sin utveckling, 1) det teologiska, 2) det metafysiska, 3) det positiva. I det tredje stadiet har individen förstått att sann kunskap endast kan fås via erfarenhet.
http://www.geocities.com/stenrose_och_teg/posherm.htm

Men att förneka eller inte bry sig om arvet efter Förintelsen medför en avsevärd fara för vår gemensamma framtid. Författaren Primo Levi sade: »Det är varken lätt eller behagligt att gräva i denna avgrund av ondska (…) Man är frestad att vända sig bort med en grimas och vägra att se och höra: det är en frestelse som man måste motstå.« Man kan önska att ämnet inte fanns, det är dystert och vedervärdigt. Men sedan Förintelsen inträffade har den varit, och kommer alltid att vara en del av Europas arv.

För historikern Omer Bartov är det mest skrämmande »omöjligheten att lära sig något av Förintelsen«. Förintelsens »ytterliga meningslöshet, dess fullständiga och totala tomhet« gör alla frågor som handlar om dess lärdomar fåfänga.

Detta är ett starkt argument. Förintelsen är det svarta hålet i modern världshistoria och europeisk historia. Förintelsen ägde rum därför att människor som du och jag valde att planera massmord och utföra dem under en lång följd av år. De kunde ha träffat andra val. De borde ha gjort det.

Därför kommer det alltid att vara föräldrars, lärares, politikers och alla vuxnas ansvar att lära barn, och dessa i sin tur sina barn, att det goda valet alltid finns – men bara om man vet och inser vad ett dåligt val kan leda till.

(Från kapitlet ”Lärdomar” i ”Om detta må ni berätta…”, Levande Historia. http://www.levandehistoria.org/defau...?cat=24&s=flh)

Men att förneka eller inte bry sig om arvet efter Förintelsen medför en avsevärd fara för vår gemensamma framtid.

The world has by this time discovered that it is impossible to destroy the Jews. The attempt to extirpate them has been made under the most favourable auspices and on the largest scale; the most considerable means that man could command have been pertinaciously applied to this object for the longest period of recorded time. Egyptian pharaohs, Assyrian kings, Roman emperors, Scandinavian crusaders, Gothic princes, and holy inquisitors, have alike devoted their energies to the fulfilment of this common purpose. expatriation, exile, captivity, confiscation, torture on the most ingenious and massacre on the most extensive scale, a curious system of degrading customs and debasing laws which would have broken the heart of any other people, have been tried, and in vain. The Jews, after all this havoc, are probably more numerous at this date than they were during the reign of Solomon the wise, are found in all lands, and unfortunately prospering in most. All which proves, that it is in vain for man to attempt to baffle the inexorable law of nature which has decreed that a superior race shall never be destroyed or absorbed by an inferior.
Från Lord George Bentinck: A Political Biography 1852
http://www.gwb.com.au/2000/myers/100300.htm

Men att förneka eller inte bry sig om arvet efter Förintelsen medför en avsevärd fara för vår gemensamma framtid.

"---"These are morally sick individuals," Nobel Prize winner Elie Wiesel has said of revisionists. "While I am able to fight against injustice, I have no idea how to go about fighting against ugliness." For their part, Faurrisson and company refer to Wiesel -- a man the Washington Post once refereed to as "a symbol, a banner, a beacon, perhaps the survivor of the Holocaust." -- as the "Prominent False Witness," and, when good old-fashioned name-calling will do, "Elie Weasel." When it comes to the Holocaust, theologians and revisionists shout at each other from across the expanse, openly despising what the other represents.

Yet what is theology if not a kind of revisionism? In the landscape of human discourse, theology occupies the place between fiction and history, myth and memory. It is from this place that Wiesel has said, "Auschwitz is as important as Sinai." Insofar as the Holocaust has changed humanity's relationship with God every bit as much as the giving of the Law, there is no denying that this is true. It is similarly true that, like Moses, Wiesel has served as mediator of an ineffable Event. While he considers different responses to this Event in each of his books, throughout his work Wiesel treats the Holocaust first of all as a theological occurrence. As with God's word at Mount Sinai, as with God's test at Mount Moriah, the occasion of God's greatest silence exists for Wiesel outside of time. It is an Event of such magnitude it transcends history.

Transcending history, though, is a tricky business. Sinai need not be historical for it to have meaning. If Auschwitz is granted the same status, is it not at risk of sharing this implication? In making the Holocaust primarily a matter of theological concern, does Elie Wiesel, witness to the world, court a benign sort of revisionism? At a time when it has become commonplace for revisionists to snarl that the Holocaust is a religion and Wiesel its prophet, what are we to do with a theological Auschwitz?

Uncomfortable questions have uncomfortable answers. To the first: If you traffic in faith, doubt is inevitable. To the second: A writer revises, it's part of the job. And to the third? Think again of that gap between piety and denial. Now stand in the ditch. We are implicated even by asking.---"

"---The dividing line is the gas chamber. This is the blind spot at the center of all evaluations, of all judgments. That is why it is absolutely inevitable that the question of the historical status of this homicidal device be investigated at some point in time. The history of the guillotine is known. I had a close up look at a model of it in a museum in Saigon. It is a legitimate subject of historical and philosophical reflection. Why would it not be the same for the gas chamber?
The writing of Verite historique ou verite politique ? (Historical Truth or Political Truth ?) was completed in 1979. The book was released at the end of April, 1980. During the winter, Nadine Fresco took advantage of my absence and, using a ploy, got a hold of a copy of the manuscript, and circulated it among the beacons of thought at le Nouvel Observateur and les Temps Modernes. Two months prior to the release of the book, I was denounced in a "Warning to readers" of the March 1980 issue of les Temps Modernes:

"In our January issue, devoted to Indochina, we have published two articles by Serge Thion, a former occasional contributor to the magazine. The issue had just come out when we learned that concerning the extermination of the Jews, the same Thion defends the sinister views of Faurisson, who denies, as we know, the reality of the extermination of the Jews and the existence of gas chambers. This obviously leads us to warn our readers that they should have reservations concerning the information given by Thion about Indochina.

The truth is that the editorial committee even though ignorant at the time of Thion's position on the Jewish question was widely divided as to the appropriateness to publish at least one of his articles (Despote a vendre) and that this was done only after some wrangling.
This was a surprise to our good faith: Les Temps Modernes have never knowingly been a platform for antisemites of either the right or the left or for falsifiers. As an editor of the magazine, I insist on warning the readers and apologizing to them.

Jean-Paul Sartre"

The tone was set. If I dwell for a moment on this text, it is because it already contains the impulse behind the reactions to the Faurisson affair. As the reading of the 1980 book makes clear, what seems to me the most interesting is that these reactions shed a light on the ideological cage we live in. First of all, we have to realize that this text was not written by Sartre. Blind, sick, exhausted and in agony, Sartre died three weeks later. Had he even given his verbal approval of this text? It is not known. Hiding behind Sartre's signature was the intrepid Claude Lanzmann, one of the stars of the Parisian Holocaust hysteria(3). As a contribution to the ethnography of the Parisian intelligentsia, I would like to expand here on the circumstances which preceded the elaboration of this ridiculous excommunication bubble.---"

"---In general, the film's reception has been quite cool. It's been a complete commercial failure in the United States. While it has been shown on several German and eastern European television networks, France remains the place where Lanzmann, fully supported by the Socialist governments, has made the greatest inroads. A small clique of drummers kept the "Paris intelligentsia" in a state of mute reverence.

When Lanzmann later produced his third film in what he said was a trilogy, Israel-centered production entitled "Tsahal," silence and consternation prevailed. All the suppressed fascist components of his sick personality emerged: uncritical acceptance of ultra-nationalist Zionist myths, adoration for military force, homosexual-masochistic admiration for young "warriors," acceptance of torture and death as proper means of imposing Jewish power, and so forth.

Fortunately opinion-makers know how to forget and dispense with memory when it becomes undesirable. It now seems that "Tsahal" never existed. Nobody dares say the king has no clothes, that Lanzmann is an imbecile and a dictator -- even though his own public statements remove any ambiguity on this point.---"

"---Jürgen Graf hat in seinem Buch Todesursache Zeitgeschichtsforschung[42] auf einen Text des durch seinen neunstündigen Shoah-Film bekannten Claude Lanzmann hingewiesen:[43]
»Es hat stets eine christliche Eifersucht gegeben, eine Eifersucht der Christen auf das jüdische Leiden. [...] Wenn Auschwitz etwas anderes ist als ein Schrecken der Geschichte, wenn es sich der "Banalität des Bösen" entzieht, dann erbebt das Christentum in seinen Grundfesten. Christus ist der Sohn Gottes, der bis zum Ende des Menschenmöglichen gegangen ist, wo er die entsetzlichsten Leiden erduldet hat. [...] Wenn Auschwitz wahr ist, dann gibt es ein menschliches Leiden, das sich mit jenem Christi überhaupt nicht auf eine Stufe stellen läßt. [...] In diesem Fall ist Christus falsch, und nicht von ihm wird das Heil kommen. Fanatismus des Leidens! Wenn nun Auschwitz weitaus extremer als die Apokalypse ist, weitaus schreckenerregender als das was der Johannes in der Apokalypse erzählt (denn die Apokalypse ist beschreibbar und gemahnt sogar an ein großes hollywoodähnliches Spektakel, während Auschwitz unaussprechlich und unbeschreibbar ist), dann ist das Buch der Apokalypse falsch, und das Evangelium desgleichen. Auschwitz ist die Widerlegung Christi.«---"

"---Last year, Suson went to Amsterdam, Netherlands, and visited the home of Anne Frank, the Jewish teenager who wrote a diary of her life before the Nazis sent her to the Bergen Belsen death camp.

"Within two hours of being in there, I felt like I'd come to know this little girl. It put a face on the Holocaust," said the 33-year-old Suson. "I went back to the hotel and cried."

The experience inspired him to create the 1,000-square-foot museum, whose rooftop he stood upon in 2001 to take images of the trade center collapse.

"I felt, if I could create something that would have an effect on people similar to the one the Anne Frank museum had on me, it could help people connect more to 9-11. If you can't connect, you can't heal," he said.---"

God's face, as that of the exiled Shekhinah was not, says Raphael, hidden in Auschwitz, but revealed in the female face turned as an act of resistance to that of the assaulted other as a refractive image of God. For women's attempts to wash themselves and others, and to see, touch and cover the bodies of the suffering were not only the kindnesses to Jewish covenantal obligations of sanctification. Women's restoration of the human, and therefore the divine, from holocaustal erasure opposes not only recent theories of divine absence, but also patriarchal theologies that accommodate absolute violence in the economies of the divine plan.

The term 'holocaust denial' is theological, not political. It was invented by the thoroughly unreliable Deborah Lipstadt, is modelled on the principal question of the Spanish Inquisition, namely "Do you deny Christ your Saviour?", and is an integral part of the new false religion of Holocaustianity which has paralysed the Left and turned the American jewish mainstream into fascists.

Christ was half-Nordic, of course. His mother, whe served in the Temple under the protection of an important priest, became pregnant by a blond German, a soldier from one of the Germanic tribes that reached Asia Minor from the Carpathians. That's why the Christ was fair-haired and thought differently from the Jews who doctored his teachings and spread them around the world to further their own aims - the weakening and debasement of man thought guilt.