Grace in Auschwitz: A Glimpse of Light in Utter Darkness By Jean-Pierre Fortin A Thesis submitted to the Faculty of Theology of the University of St. Michael‟s College and the Department of Theology of the Toronto School of Theology in partial fulfilment of the requirements for the degree of Doctor of Philosophy in Theology Awarded by the University of St. Michael‟s College © Copyright by Jean-Pierre Fortin 2014 Grace in Auschwitz: A Glimpse of Light in Utter Darkness Jean-Pierre Fortin Doctor of Philosophy in Theology University of St. Michael‟s College 2014 Abstract Since the postmodern human condition and relationship to God were forged directly in the crucible of or in response to Auschwitz (the Shoah), the Christian theology of grace cannot elude the challenge of radical evil it paradigmatically embodies and symbolizes. The present dissertation attempts to provide a theology of grace that would enable twenty-first century postmoderns to meaningfully relate to the Christian tradition. A theological interface accomplishing the transposition of the theology and categories of the traditional account of grace into ones accessible to twenty-first century westerners is therefore constructed. By means of the study of landmark literary, philosophical and theological works on Auschwitz produced by individuals who directly suffered it, an attempt at monitoring the human (and ultimately postmodern) condition, experience and evolution (in themselves and in relation to the transcendent) through time from before, through the event and up to the experience of renewed freedom is made. This is followed by the consideration of the reality of grace as it has been experienced, reflected upon and understood by western Christianity. This survey tracks the development and evolution of this doctrine in the landmark teachings of Augustine, Thomas Aquinas, the Council of Trent (Decree on Justification, 1547 CE), Martin Luther, John Calvin, Karl Barth and Karl Rahner. Drawing from the work of Hans Urs von Balthasar and Sergeǐ Bulgakov – we then propose, test (to prove its conformity to the western tradition of grace) and apply (interpreting in its light the results of our analysis of human condition in Auschwitz) a coherent and powerful kenotic systematic approach to the question of grace for our day and age. ii This approach centres on the person of the vulnerable Jesus Christ. In the gloom of a godless world, where human beings are crushed by the burden (guilt) of their freedom and trapped within their finitude (in its epistemological, emotional and historical aspects), only a God who suffers finitude and takes on the burden of human freedom as they are experienced by all ordinary human beings can speak to today‟s people (be they Christian or not). iii Acknowledgements The successful completion of my doctoral studies in theology would not have become reality if it were not for the generous support many persons and institutions have granted me throughout my program. My sincere thanks first go to the academic and administrative staff of the Faculty of Theology of the University of St. Michael‟s College. For the last six years, I have felt personally welcomed, competently assisted and warmly encouraged in my endeavour to become a Roman Catholic theologian. Special thanks to Fr. Mario D‟Souza, Dean of the Faculty of Theology, for granting me the opportunity to teach many courses at the Faculty; teaching at my own college has been a wonderful and highly formative experience. I also wish to express my gratitude to Ontario‟s Ministry of Training, Colleges and Universities and to the Student Financial Aid Committee of the Faculty of Theology for the substantial financial assistance provided during four years through the Ontario Graduate Scholarship program. Without this assistance, it would simply not have been possible for me to study at the doctoral level in theology. To Junghoo Kwon, Peter Nguyen, Jennifer Kolz, Kyle Ferguson, Sarah Grondin, Abigail Lofte, Ramana Konantz, John Zamiska, Vivian Kwok and all the students whom I taught, but most importantly, from whom I learned so much, thank you for your friendship, for facing and sharing with me the ups and downs intrinsic to the fact and task of being a graduate student in theology, for your knowledge, for your challenges and your humour and kindness. I also would like to thank Fr. Marcos Ramos, Dorothy Krizmanic, Stuart Graham, Matthew Lingard, Warren Schmidt, Lynn MacDonald and Ninette D‟Souza, members of the Faculty of Theology choir, for the enjoyment of years of liturgical singing together which really transformed my participation in the liturgy. To the late Prof. Margaret O‟Gara, who was and still is an inspiration for me, who guided me through the stages of the doctoral program up to the defence of my thesis proposal, I want to iv say that I am very grateful to have had the chance to know you, to share in the radiance of your faith and theological wisdom. I sincerely hope that when I teach I am faithful, in my own personal way, to the spirit in which you practised theology. To Fr. Gilles Mongeau, my thesis advisor I wish to say thank you for everything. In you I have discovered a great scholar, an amazing spiritual director, a colleague and also a friend with whom I share a common longing for God and a passion for the teachings of the ancient philosophers and theologians. I hope we will be able to continue to share all this for a great many years to come. To Isabelle Létourneau, my wife, who never stopped believing in me and who every day expresses her unconditional love for me, I want to say thank you from the bottom of my heart, for the love and life we share are foundational to my existence and constitute sure expressions of the grace of God in my life. v Contents Abstract ii Acknowledgements iv Table of Contents vi Epigraph xi Introduction 1 A Postmodern Situation 1 Human Reason Derailed 4 The Doctrine of Grace Revisited 9 Our Way of Proceeding 15 Part I: Entering Auschwitz 15 Part II: Grace in the Christian West 17 Part III: A Conversation in Kenotic Mode 19 Part I: Entering Auschwitz 22 Chapter One. Interpreting Auschwitz: For a Theologically Oriented Reading 23 of History 1.1. Addressing the Challenge of Auschwitz 23 1.2. Finding a Voice 25 1.3. Living Memory as History 27 1.4. A Change in Method 29 1.5. Surviving Auschwitz: An Unfinished Tale 32 1.6. A Silent Witness 35 1.7. Confining Languages 38 1.8. Reconstructing Self-Narratives 40 1.9. Speaking from Beyond 43 1.10. Engaging History 44 1.11. A Theological Lens 46 1.12. Looking for Christ in Auschwitz 50 vi Chapter Two. Being Human and Encountering God in Auschwitz 52 2.1. The Human Predicament in Auschwitz 52 2.1.1. Radically Redefined Space and Time 52 2.1.2. The Art of Survival 56 2.1.3. Mere Humanity 60 2.1.4. One and the Same 65 2.1.5. Sparkles of Dignity 68 2.1.6. Meeting the Camp Inmate 74 2.1.7. A Humanity Passing the Human 78 2.1.8. Embodying Holiness 83 2.2. Looking for God in the Dark 85 2.2.1. Solidarity at a Loss 85 2.2.2. A Divine Eclipse 87 2.2.3. Prayers and Screams 89 2.2.4. Faith in Auschwitz? 91 2.2.5. Immanent Transcendence 96 2.2.6. A Need for God 98 2.2.7. A Guilt to Expiate 101 2.2.8. Standing under Divine Judgment 105 2.2.9. Life after Death or Death before Life? 108 2.2.10. Christian Motives 110 2.2.11. Remembering the Passion of Christ in Auschwitz 113 2.2.12. Empowering and Empowered Christ 114 2.3. Part I: Insight into the Dark of Auschwitz 118 Part II: Grace in the Christian West 121 Prologue 122 Chapter Three. Augustine and Aquinas: Foundation and Systematic 124 Articulation 3.1. Aurelius Augustine: Developing a Christian Theology of Grace 124 3.1.1. Human Nature in Need of Healing 124 3.1.2. A Mediator and His Gifts 128 3.1.3. Human Freedom? 131 vii 3.1.4. A Holy Bondage 133 3.1.5. Love Is Freedom 136 3.2. Thomas Aquinas: Canvassing a Systematic Treatment of Grace 139 3.2.1. A More Integrative Perspective 139 3.2.2. Created for the Supernatural 142 3.2.3. A Human Condition Bequeathed by Adam 145 3.2.4. The Divine Graciously Offers Assistance 147 3.2.5. Embarking on a Transformative Journey 149 3.2.6. Guided by the Holy Spirit 151 3.2.7. Jesus Christ, Unique Saviour 154 3.2.8. Finding Freedom in and from Christ 156 Chapter Four. Martin Luther, John Calvin and the Council of Trent: The 160 Reformation and Its Aftermath 4.1. Martin Luther: Freedom in Faith 160 4.1.1. Freedom Lost 160 4.1.2. Overtaken by Sin 164 4.1.3. Saving Merits 168 4.2. John Calvin: Predestined for Grace 174 4.2.1. Retrieving Augustine 174 4.2.2. Justified in Jesus Christ 175 4.2.3. Election to Death 177 4.2.4. Salvation Free 181 4.2.5. Inhabitation Divine 185 4.2.6. Not Our Own 186 4.3. Trent: A Roman Catholic Response 189 4.3.1. Irremediable Loss 189 4.3.2. Quid Justification? 190 4.3.3. Development in Faith 191 4.3.4. Will for Human Freedom? 193 4.4. Luther, Calvin and Trent: Figures of a Dialogue 195 Chapter Five.