Rubenstein’s God as the Holy Nothingness and the Holocaust
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In this paper, I will critically examine Richard L. Rubenstein’s notion of God as “the Holy Nothingness” in relation to the event of the Holocaust. Whereas Rubenstein discards the traditional notion of God, he seeks a new notion of God, the Holy Nothingness, so as to reconcile the conflict between the notion of God and the event of the Holocaust. My thesis is that Rubenstein’s God, the Holy Nothingness, is also an improper and ineffective understanding of God in explicating the event of the Holocaust, just as the traditional notion of God is not the appropriate conception of God in the case of the Holocaust. Unlike Rubenstein, I do not discard the notion of God who is the omnipotent, the God who acts in history, or the God who will redeem the world. On the contrary, I propose that the traditional notion of God should be revised in a coherent way. My revision on the traditional notion of God is mainly attributed to Alfred North Whitehead’s process philosophy. Whereas the traditional notion of God does not give a proper explanation to the Holocaust, the radical secular version of God as the Holy Nothingness cannot bestow any secure ground for morality and hope for the future. Rubenstein’s radical departure on the traditional notion of God also works against his own notion of God, the Holy Nothingness.
Abstract
In this paper, I will critically examine Richard L. Rubenstein’s notion of God as “the Holy Nothingness” in relation to the event of the Holocaust. Whereas Rubenstein discards the traditional notion of God, he seeks a new notion of God, the Holy Nothingness, so as to reconcile the conflict between the notion of God and the event of the Holocaust. My thesis is that Rubenstein’s God, the Holy Nothingness, is also an improper and ineffective understanding of God in explicating the event of the Holocaust, just as the traditional notion of God is not the appropriate conception of God in the case of the Holocaust. Unlike Rubenstein, I do not discard the notion of God who is the omnipotent, the God who acts in history, or the God who will redeem the world. On the contrary, I propose that the traditional notion of God should be revised in a coherent way. My revision on the traditional notion of God is mainly attributed to Alfred North Whitehead’s process philosophy. Whereas the traditional notion of God does not give a proper explanation to the Holocaust, the radical secular version of God as the Holy Nothingness cannot bestow any secure ground for morality and hope for the future. Rubenstein’s radical departure on the traditional notion of God also works against his own notion of God, the Holy Nothingness.
참고문헌 (19)
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