After fleeing to France in the wake of the Night of the Broken Glass, Abraham Mahler joins the mass of humanity seeking to escape the lightning advances of the Wehrmacht. In Marseilles he is arrested and transported to the concentration camp Birkenau, often referred to as Auschwitz - Birkenau, where he rises to the rank of kapo and rules over zone B2d's kitchen, a fragile, insular world dedicated to feeding the zone's Jews. Driven by his conviction that the keys to survival are obedience, hard work and manipulation of the system, he drives his staff onward. But on one frigid January day in 1944 his world is threatened by a Ukrainian criminal. Armed with an iron pipe and an insatiable urge to kill, he seeks blood and victims.

David Van Turnhout and Dirk Verhofstadt traced the story of David's Jewish grandfather, Ide Leib Kartuz. Fleeing from antisemitism and violence, he came to Antwerp in 1929 and set up business as a tailor. The family he left behind ended up in the ghetto of Radomsko. Each and every member of the family was gassed at Treblinka. In Belgium, Kartuz joined the resistance movement, but was arrested by the Nazis in 1942 and deported to Auschwitz. On arrival there, his wife and two children immediately died a horrible death. He survived in a unit of tailors where he repaired camp clothing and SS guards' uniforms, sometimes receiving special orders from SS officers. Kartuz endured an inhuman death march to Mauthausen. After the war, back in Antwerp, he made tailored suits for bankers and other business people. His final battle was against the Belgian state, for recognition as a Belgian citizen, member of the resistance and war victim. Very few people realise how difficult it was for Jewish people to survive after liberation. The authors dig deep into the core of the Holocaust and investigate every trail from Radomsko to Miami. In the Auschwitz archives, they discover unpublished witness statements by tailors in Block 1. And completely unexpectedly, they also discover a cousin of Ide's, living in Florida. She had survived as a child by hiding in an attic in Brussels and speaks for the first time about those dark days. It took the authors a year to wind their questing way through important discoveries and setbacks but in this tribute, an unknown piece of history has finally been given a face.

James Friedman, a retired philosophy professor living in Houston, receives an invitation from a woman, identifying herself only as Shekhinah, who claims she was once God. She wants to talk to him about her decision to abandon heaven for earth. Accepting the invitation, Friedman encounters a tall, ebony-skinned, twenty-three-year-old, same-gender-loving woman who is wearing a “Black Lives Matter” t-shirt. She tells Friedman a creation story about a loving God who, at the moment of creation, fourteen billion years ago, gave up power over the world out of respect for human freedom. This view of God is similar to one Friedman has expounded. According to Shekhinah, to God’s horror and surprise, countless human beings have misused their freedom to cause massive injustice—bigotry, genocide, cruelty, etc.—and to put the earth itself in peril. Powerless as God, Shekhinah asserts that the Creator could make a difference in the world only by becoming a human being—which meant the death of God. God, she claims, entered the world as a Black, Same-Gender-Loving Woman to divinely affirm three often disrespected identities. For reasons she reveals, Shekhinah, now a socially engaged secular Buddhist, chose Houston as the place to partner with others and begin her project of saving a damaged planet and achieving justice for all human beings.

The questions posed by the Holocaust force faithful Christians to reexamine their own identities and loyalties in fundamental ways and to recognize the necessity of excising the Church's historic anti-Jewish rhetoric from its confessional core. This volume proposes a new framework of meaning for Christians who want to remain both faithful and critical about a world capable of supporting such evil. The author has rooted his critical perspective in the midrashic framework of Jewish hermeneutics, which requires Christians to come to terms with the significant other in their confessional lives. By bringing biblical texts and the history of the Holocaust face to face, this volume aims at helping Jews and Christians understand their own traditions and one another's.

Finalist for the 2019 National Jewish Book Award in the Anthologies and Collections Category presented by the Jewish Book Council Silver Winner for Anthologies, 2018 Foreword INDIES Book of the Year Awards Writing in Witness is a broad survey of the most important writing about the Holocaust produced by eyewitnesses at the time and soon after. Whether they intended to spark resistance and undermine Nazi authority, to comfort family and community, to beseech God, or to leave a memorial record for posterity, the writers reflect on the power and limitations of the written word in the face of events often thought to be beyond representation. The diaries, journals, letters, poems, and other works were created across a geography reaching from the Baltics to the Balkans, from the Atlantic coast to the heart of the Soviet Union, and in a wide array of original languages. Along with the readings, Eric J. Sundquist's introductions provide a comprehensive account of the Holocaust as a historical event. Including works by prominent authors such as Primo Levi and Elie Wiesel, as well those little known or anonymous, Writing in Witness provides, in vital and memorable examples, a wide-ranging account of the Holocaust by those who felt the imperative to give written testimony.

Ethics after Auschwitz? Primo Levi's and Elie Wiesel's Response demonstrates how, after their horrific experiences in Auschwitz, both Primo Levi and Elie Wiesel could have deservedly expressed rage and bitterness for the rest of their lives. Housed in the same barracks in the depths of hell, a dark reality surpassing Dante's vivid images portrayed in The Inferno, they chose to speak, write, and work for a better world, never allowing the memory of those who did not survive to fade. Why and how did they make this choice? What influenced their values before Auschwitz and their moral decision making after it? What can others who have suffered less devastating traumas learn from them? «The quest is in the question», Wiesel often tells his students. This book is a quest for hope and goodness emerging from the Shoah's deepest «night».

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As soon as they became recognizably human, men and women - in their hunger to understand their own presence on earth and the mysteries within and around them - began to worship gods. Karen Armstrong's masterly and illuminating book explores the ways in which the idea and experience of God evolved among the monotheists - Jews, Christians and Muslims. Weaving a multicolored fabric of historical, philosophical, intellectual and social developments and insights, Armstrong shows how, at various times through the centuries, each of the monotheistic religions has held a subtly different concept of God. At the same time she draws our attention to the basic and profound similarities among them, making it clear that in all of them God has been and is experienced intensely, passionately and often - especially in the West - traumatically. Some monotheists have seen darkness, desolation and terror, where others have seen light and transfiguration; the reasons for these inherent differences are examined, and the people behind them are brought to life. We look first at the gradual move away from the pagan gods to the full-fledged monotheism of the Jews during the exile in Babylon. Next considered is the development of parallel, yet different, perceptions and beliefs among Christians and Muslims. The book then moves "generationally" through time to examine the God of the philosophers and mystics in all three traditions, the God of the Reformation, the God of the Enlightenment and finally the nineteenth- and twentieth-century challenges of skeptics and atheists, as well as the fiercely reductive faith of the fundamentalists of our own day. Armstrong suggests that any particular idea of God must - if it is to survive - work for the people who develop it, and that ideas of God change when they cease to be effective. She argues that the concept of a personal God who behaves like a larger version of ourselves was suited to mankind at a certain stage but no longer works for an increasing number of people. Understanding the ever-changing ideas of God in the past and their relevance and usefulness in their time, she says, is a way to begin the search for a new concept for the twenty-first century. Her book shows that such a development is virtually inevitable, in spite of the despair of our increasingly "Godless" world, because it is a natural aspect of our humanity to seek a symbol for the ineffable reality that is universally perceived

Religion After Auschwitz is a philosophical approach to the notion of revelation. Following such authors as A. Dulles, R. Swinburne, or K. Ward, Balazs Mezei investigates some of the main problems of revelation and connects them to the general problem of religion today. Religion is considered in the perspective of the age "after Auschwitz", an expression coined by Hans Jonas and further elaborated by J. B. Metz. Mezei develops the insights of these philosophers and investigates various aspects of religion and revelation "after Auschwitz": contemporary theistic philosophy, phenomenology, art, mysticism, and the question of university education today. A fascinating amalgam of subjects and approaches, Religion and Revelation After Auschwitz is an important contribution to contemporary discussions on the possibility of Catholic philosophy.