Richard Rubenstein, the God of History and the Logic of Judaism

Richard Rubenstein's theological reflections on the Holocaust and its implications have been both important and influential. This essay attempts to (a) evaluate whether they can be sustained and (b) to argue that in large measure they cannot. To demonstrate this critical conclusion nine major elements of Rubenstein's thought are considered. (1) Rubenstein's correct assertion of the inadequacy of traditional theology to deal with Auschwitz, (2) Rubenstein's too narrow view of Jewish history which does not do justice either to pre-Holocaust or to post-Holocaust Israel and thus, of necessity, also misdescribes the events of 1933–45, (3) Rubenstein's at least implicit use of an empirical verificationist principle and the unsatisfactory implications of this usage; (4) his need for a more sustained metaphysics of history, (5) the “subjectivity” of Rubenstein's view of the Holocaust, (6) Rubenstein's unsatisfactory handling of the all-important question. Is the Holocaust unique? In fairness it should be noted that no “holocaust theologian” has yet been able to provide anything even approaching a reasonable statement of historical uniqueness which would serve the theological needs of such accounts. Yet, even granting this, we show that Rubenstein's position is vulnerable for three further reasons. The first is metaphysical, having to do with the notion of Israel's “chosenness”, the second is logical, having to do with the “logic” of an absurd universe and claims to “uniqueness,” and the third is epistemological, touching upon the relation of “what I know” and “how I know” (7) Rubenstein's interesting, if curious, advocacy of Jewish community and Jewish ritual (mitzvot) despite the “death of God” I suggest that this position, indebted as it is to Mordecai Kaplan's sociological “reconstruction” of Judaism, is ultimately little more than nostalgia and that such nostalgia cannot serve as the sufficient foundation for a meaningful and sustainable social structure in the radically restructured post-Holocaust Jewish community which Rubenstein envisions. (8) Rubenstein's prescription that Jews after Auschwitz should substitute a mystical pagan nature religion for traditional Jewish theology. This seems a particularly problematic recipe for the post-Holocaust era, (9) The peculiar appeal and ultimate weakness of Rubenstein's “style,” including his use of psychoanalytic language and categories, which tends to obfuscate rather than clarify the complex issues under review. In its overall argument the paper seeks to demonstrate that though insightful and important, Rubenstein's position is not a satisfactory theological or philosophical response to the Holocaust.

Judaism · Theology · Biblical Studies and Interpretation · History · Jewish and Middle Eastern Studies · Jewish Identity and Society · Philosophy · Religious studies

• Dissenting from Redemption

  Alana M Vincent•European Judaism•2017

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