Tag Archives: jurgen Moltmann

A Jewish Trinity has been published

My book, A Jewish Trinity: Contemporary Christian Theology through Jewish Eyes, has finally appeared. I thank my generous colleagues for some amazing blurbs for the book.

Amazon

https://www.amazon.com/Jewish-Trinity-Contemporary-Christian-Theology/dp/1506484239

Bookshop.org

Barnes & Noble

https://www.barnesandnoble.com/w/a-jewish-trinity-alan-brill/1146818166?ean=9781506484235

A Jewish Trinity: Contemporary Christian Theology through Jewish Eyes is a groundbreaking study that signifies a new development in the relation of Jews to Christianity. Alan Brill should be commended for the breadth and depth of his scholarship, as well as for his openness of mind and respectful approach to Christian tenets of faith. This is a unique achievement, and both Jews and Christians will greatly benefit from reading it. Yaakov Ariel, professor of religious studies, University of North Carolina–Chapel Hill

This book brims with generosity to Brill’s Christian interlocutors, grounded in his lifelong serious study of Christian texts and theologies and in his mastery of Jewish traditions. That such a book exists is a cause for rejoicing. Too often, Jewish and Christian thinkers avoid talking together in a constructively comparative way, due to a paralyzing fear of getting things wrong or being criticized by the other. This book is a treasure trove for future conversation, undertaken in a spirit of respect while avoiding a false syncretism. Matthew Levering, James N. Jr. and Mary D. Perry Chair of Theology, Mundelein Seminary, and author of Engaging the Doctrine of Israel

Alan Brill is central to the new age of Christian-Jewish theological dialogue and cooperation. Here, he shows his unique mastery of the greats of modern Christian theology. Brill reviews traditional Jewish and Christian background materials to modern positions to reveal fascinating parallels and important differences between Christian and Jewish theology. The book will be of great interest to Christians interested in comparisons between Jewish and Christian theology. In addition, it holds deep resources for work in constructive Jewish theology and contemporary Christian theology. Steven Kepnes, professor of world religions and Jewish studies, Colgate University

Brill’s approach to Christian and Jewish theologies as two vibrant, diverse, and constantly evolving traditions makes this book a true tour de force in comparative theology. Brill compellingly demonstrates that these two traditions coexist in a shared theological “neighborhood,” at times intersecting and at times diverging, without ever renouncing their common intellectual and spiritual milieu. A Jewish Trinity offers an inspiring, illustrative, and delightful journey into the multidimensional relationship between Christian and Jewish theologies, through which one can learn much about both oneself and the other. Karma Ben Johanan, Department of Comparative Religion, The Hebrew University of Jerusalem, and author of Jacob’s Younger Brother: Christian-Jewish Relations after Vatican I

Alan Brill is a master of Jewish and Christian sources, and this is a breakthrough book. He examines key Christian doctrines, showing commonality, difference, and intriguing unanswered questions arising from his comparative exercise. Brill keeps the conversation open and avoids any facile assimilation. Gavin D’Costa, professor of interreligious theology, Pontifical University of St Thomas Aquinas, Rome, and emeritus professor of Catholic theology, University of Bristol

The work of theological reflection in Jewish-Christian dialogue too often has been lop-sided, with Christian theological perspectives dominating. In this book, Alan Brill offers a Jewish counterweight, indicating new pathways for Jewish comparative theological reflections on core Christian doctrines. Such work is needed in order to propel the dialogue further. Daniel Joslyn-Siemiatkoski, Kraft Family Professor and director of the Center for Christian-Jewish Learning at Boston College, and author of The More Torah, the More Life: A Christian Commentary on Mishnah Avot

Alan Brill’s direct engagement of Christian systematic theology helps advance the profoundly important but neglected area of theological study in the dialogue called for by the Second Vatican Council. The book significantly deepens the theological dimension of contemporary Christian-Jewish dialogue. Matthew Tapie, associate professor of theology, and director of the Center for Catholic-Jewish Studies, Saint Leo University

Beyond Theodicy- Sarah Pinnock

Clergy regularly publish op-eds and sermons about how we will never know why evil happens, nevertheless we have to rise to respond to the suffering. Many times these sermons are treated by those who quote it as brilliant innovation. Sometimes even the author praises himself in his own op-ed for his own deep insight and sublime rationality. Yet, as long as we have vocal clergy who blame earthquakes, volcanoes, and floods on the sins of the country, then it sustains these op-ed writers in their sense of superiority. However, the distinction between theodicy and our need to respond was a common theme of most existential authors. Sarah K. Pinnock , Beyond Theodicy: Jewish and Christian Continental Thinkers Respond to the Holocaust (2002) surveys this topic.

The book is eight years old, but I finally got around to reading it. Pinnock contextualizes nicely by surveying the deterioration of the belief in theodicy entering the 20th century and the new attempts by evangelical philosophers to restore theodicy. The majority of the book is on the four opinions of Marcel, Buber, Bloch (via Moltmann) and Metz. The book started as a dissertation and would not be good reading, to put it mildly, for those not used to academic reading.

The first position that she presents is Gabriel Marcel , who rejects theodicy but claims that we need to accept mystery of God without an attempt at justification. The goal is empathy and meaning in our lives; not to prevent suffering or protest. There are similarities to Victor Frankl and Erich Fromm.

The second position that she presents is Martin Buber, who has a greater collective sense than Marcel. For Marcel, meaning is personal, while for Buber meaning is to better the world. In the prophetic faith of Judaism one engages in moral acts, prayer, protest in the face of suffering which builds community. Buber introduces the discussion of how Job is a better source for today than Isaiah’s suffering servant. Finally, Buber speaks of how we rise from fate to destiny when we orient our lives around God. When we live in an I-thou toward others and build a community of destiny then even fate is transformed “Fate—with its eyes, hitherto severe, suddenly full of light—looks like grace itself” (102). (On the near complete reliance of Soloveitchik on some of these paragraphs of Buber, a different review would be needed.)

Pinnock’s goal was to compare the existentialists with the Marxists, so her next thinker was Bloch’s concept of hope as used by Jurgen Moltmann. Hegel downplayed suffering. The role of hope in Bloch and Moltmann is to bring the fate of history in correspondence with the destined redemption. Moltmann offers a mystical solidarity of man and God. For Moltmann, the Christian cross shows how to suffer in a meaningful way and shows the real possibility for redemption. The Marxist hope mandates a need for change or at least dignity before death.

Finally, Metz rejects the parallel of human to divine suffering. Human suffering is about painful despair, hopeless, and futility. It means broken shattered lives. To use a Jewish example, the pain of the slaughter of children in the Holocaust is not just an exile of the shekhinah or God crying. Metz introduces the theme of memory, where one has to integrate the truth of past into one’s life and in addition to investigate the causes of the suffering. The goal is to change the world, to protest, to investigate the socio-political causes of the pain, and to create a better society.

She concludes her book with comparisons during which she asks: Are these existential answers philosophy, psychology, or pastoral care? Certainly, many of the clergy versions are sheer pastoral comfort and should not be praised as philosophy. (Hashem yirahem)

The best part of the book is now the ability to analyze the options of the theologians who write that that we respond to suffering in the real world. Does the essay state that we respond in personal meaning, in building community, in restoring dignity, or to actually change the world? What did the author stress and what did the author leave out. Do we change the world or ourselves? Do we have to empathize with the sufferer or only help them? These distinctions allow us to stand on their shoulders and formulate better responses and responses that actually address the suffering at hand. If the book would be expanded, I would have liked to see chapters on Camus, Tillich, Benjamin, and Ricoeur since these authors are already making many cameos. A full comparison would be helpful for fleshing out the existential ethic.

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