Holocaust viewed from Veda Sky
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His intuition to write on this topic, when there are many other burning issues today, may be the will of God for believers and for others, the reason could be some hidden good or bad intentions. ?Pinde Pinde Matirbhinnah?, is a Sanskrit proverb, meaning that everybody has his own way of thinking. If the Indian readers read this article seriously, they will understand the basic views of Hinduism towards the tragedies, though while generally speaking in public we say, ?It's a will of God?. They need to use simple logic and not refer to the holy books as evidence.
Jew opinions examined
We shall now review the opinions on the Holocaust and see how Indian wisdom looks at it. The readers may please note that this article is not at all against any faith, any God, any people. We do not insist upon the people to believe in what is stated here, or claim that we are correct and others are wrong. This is as simple as finding the solution to problems with changed options. The basic questions are :
1. When God is described to be benevolent in all the religions, why the innocents always suffer at the hands of the cruel people?
2. Why there is no example in the history of this earth, about the physical interference of God when there is injustice to the God loving and religious people? (Except religious mythologies)
3. Why God was unmoved when millions of His innocent believers were undergoing extreme physical and mental sufferings and deaths in the Holocaust?
Wikipedia
Holocaust theology refers to a body of theological and philosophical debate, soul-searching, and analysis, with the subsequent related literature , that attempts to come to grips with various conflicting views about the role of God in this human world and the events of the European Holocaust that occurred during World War II ( 1939 - 1945 ) when around 11 million people, including 6 million Jews were subjected to genocide by the Nazis and their cohorts. "Holocaust theology" is also referred to as " Theologie nach Auschwitz " ("Theology after Auschwitz" in German), due to the common practice of using "Auschwitz" as a shorthand for the Holocaust as a whole.
Judaism , Christianity , and Islam traditionally have taught that God is omnipotent (all powerful), omniscient (all knowing) and omnibenevolent (all good). These claims seem to be in jarring contrast with the fact that there is much evil in the world. Perhaps the most difficult question that monotheists have confronted is how can we reconcile the existence of this view of God with the existence of evil? This is the problem of evil .
Within all the monotheistic faiths many answers (theodicies ) have been proposed. However, in light of the magnitude of evil seen in the Holocaust, many people have re-examined classical views on this subject. Many people have asked, "How can people still have any kind of faith after the Holocaust?"
Jewish theological responses
Here are some of the major responses that Jews have had in response to the Holocaust:
1. No new response is needed. The Holocaust is like all other horrific tragedies. This event merely prompts us again to investigate the issue of why bad things sometimes happen to good people. The Holocaust shouldn't change our theology.
2. Rabbinic Judaism has a doctrine from the books of the prophets called mi-penei hataeinu , "because of our sins we were punished". During Biblical times when calamities befell the Jewish people, the Jewish prophets stressed that suffering is a natural result of not following God's law, and prosperity, peace and health are the natural results of following God's law. Therefore, some people in the Orthodox community have taught that the Jewish people in Europe were deeply sinful. In this view, the Holocaust is a just retribution from God.
3. The Holocaust is an instance of the temporary " Eclipse of God ". There are times when God is inexplicably absent from history.
4. " God is dead ". If there were a God, He would surely have prevented the Holocaust. Since God did not prevent it, then God has for some reason turned away from the world, and left us to ourselves forever more. God is therefore no longer relevant to humanity.
5. Terrible events such as the Holocaust are the price we have to pay for having free will . In this view, God will not and cannot interfere with history, otherwise our free will would effectively cease to exist. The Holocaust only reflects poorly on humanity, not God.
6. Perhaps the Holocaust is in some way a revelation from God: The event issues a call for Jewish affirmation for survival.
Jew opinions examined
We shall now review the opinions on the Holocaust and see how Indian wisdom looks at it. The readers may please note that this article is not at all against any faith, any God, any people. We do not insist upon the people to believe in what is stated here, or claim that we are correct and others are wrong. This is as simple as finding the solution to problems with changed options. The basic questions are :
1. When God is described to be benevolent in all the religions, why the innocents always suffer at the hands of the cruel people?
2. Why there is no example in the history of this earth, about the physical interference of God when there is injustice to the God loving and religious people? (Except religious mythologies)
3. Why God was unmoved when millions of His innocent believers were undergoing extreme physical and mental sufferings and deaths in the Holocaust?
Wikipedia
Holocaust theology refers to a body of theological and philosophical debate, soul-searching, and analysis, with the subsequent related literature , that attempts to come to grips with various conflicting views about the role of God in this human world and the events of the European Holocaust that occurred during World War II ( 1939 - 1945 ) when around 11 million people, including 6 million Jews were subjected to genocide by the Nazis and their cohorts. "Holocaust theology" is also referred to as " Theologie nach Auschwitz " ("Theology after Auschwitz" in German), due to the common practice of using "Auschwitz" as a shorthand for the Holocaust as a whole.
Judaism , Christianity , and Islam traditionally have taught that God is omnipotent (all powerful), omniscient (all knowing) and omnibenevolent (all good). These claims seem to be in jarring contrast with the fact that there is much evil in the world. Perhaps the most difficult question that monotheists have confronted is how can we reconcile the existence of this view of God with the existence of evil? This is the problem of evil .
Within all the monotheistic faiths many answers (theodicies ) have been proposed. However, in light of the magnitude of evil seen in the Holocaust, many people have re-examined classical views on this subject. Many people have asked, "How can people still have any kind of faith after the Holocaust?"
Jewish theological responses
Here are some of the major responses that Jews have had in response to the Holocaust:
1. No new response is needed. The Holocaust is like all other horrific tragedies. This event merely prompts us again to investigate the issue of why bad things sometimes happen to good people. The Holocaust shouldn't change our theology.
2. Rabbinic Judaism has a doctrine from the books of the prophets called mi-penei hataeinu , "because of our sins we were punished". During Biblical times when calamities befell the Jewish people, the Jewish prophets stressed that suffering is a natural result of not following God's law, and prosperity, peace and health are the natural results of following God's law. Therefore, some people in the Orthodox community have taught that the Jewish people in Europe were deeply sinful. In this view, the Holocaust is a just retribution from God.
3. The Holocaust is an instance of the temporary " Eclipse of God ". There are times when God is inexplicably absent from history.
4. " God is dead ". If there were a God, He would surely have prevented the Holocaust. Since God did not prevent it, then God has for some reason turned away from the world, and left us to ourselves forever more. God is therefore no longer relevant to humanity.
5. Terrible events such as the Holocaust are the price we have to pay for having free will . In this view, God will not and cannot interfere with history, otherwise our free will would effectively cease to exist. The Holocaust only reflects poorly on humanity, not God.
6. Perhaps the Holocaust is in some way a revelation from God: The event issues a call for Jewish affirmation for survival.
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