Katharina Von Kellenbach – författare

Across the globe guilt has become a contentious issue in discussions over historical accountability and reparation for past injustices. Guilt has become political, and it assumes a highly visible place in the public sphere and academic debate in fields ranging from cultural memory, to transitional justice, post-colonialism, Africana studies, and the study of populist extremism. This volume argues that guilt is a productive force that helps to balance unequal power dynamics between individuals and groups. Moreover, guilt can also be an ambivalent force affecting social cohesion, moral revolutions, political negotiation, artistic creativity, legal innovation, and other forms of transformations. With chapters bridging the social sciences, law, and humanities, chapter authors examine the role and function of guilt in society and present case studies from seven national contexts. The book approaches guilt as a generative and enduring presence in societies and cultures rather than as an oppressive and destructive burden that necessitates quick release and liberation. It also considers guilt as something that legitimates the future infliction of violence. Finally, it examines the conditions under which guilt promotes transformation, repair, and renewal of relationships.

CrossCurrents connects the wisdom of the heart with the life of the mind and the experiences of the body. The journal is operated through its parent organization, the Association for Public Religion and Intellectual Life (APRIL), an interreligious network of academics, activists, artists, and community leaders seeking to engage the many ways religion meets the public. Contributions to the journal exist at the nexus of religion, education, the arts, and social justice.In the September issue of CrossCurrents:"Editorial" by Katharina von Kellenbach"The Art of Dialogue: Jewish Christian Relations in a Post Shoah World (The Jerome Cardin Memorial Lecture)" by Bjorn Krondorfer"A different kind of dialogue?: Messianic Judaism and Jewish Christian Relations" by Yaakov Ariel"Encountering Habits of Mind at Table: Kashrut, Jews, and Christians" by Lisa M. Hess"Who Speaks for Europe's Muslims?: The Radical Right Obstacle to Dialogue" by Todd H. Green"I the Jew, I the Buddhist: Multi Religious Belonging As Inner Dialogue" by Mira Niculescu"Complex religious identity in the context of interfaith dialogue" by Karla Suomala"Embodying Tradition: Liturgical Performance as a Site for Interreligious Learning" by Emma O'Donnell"The Nonduality of Diversity: Dialogue Among Religious Traditions" by Grace Song

Across the globe guilt has become a contentious issue in discussions over historical accountability and reparation for past injustices. Guilt has become political, and it assumes a highly visible place in the public sphere and academic debate in fields ranging from cultural memory, to transitional justice, post-colonialism, Africana studies, and the study of populist extremism. This volume argues that guilt is a productive force that helps to balance unequal power dynamics between individuals and groups. Moreover, guilt can also be an ambivalent force affecting social cohesion, moral revolutions, political negotiation, artistic creativity, legal innovation, and other forms of transformations. With chapters bridging the social sciences, law, and humanities, chapter authors examine the role and function of guilt in society and present case studies from seven national contexts. The book approaches guilt as a generative and enduring presence in societies and cultures rather than as an oppressive and destructive burden that necessitates quick release and liberation. It also considers guilt as something that legitimates the future infliction of violence. Finally, it examines the conditions under which guilt promotes transformation, repair, and renewal of relationships.

Across the globe guilt has become a contentious issue in discussions over historical accountability and reparation for past injustices. Guilt has become political, and it assumes a highly visible place in the public sphere and academic debate in fields ranging from cultural memory, to transitional justice, post-colonialism, Africana studies, and the study of populist extremism. This volume argues that guilt is a productive force that helps to balance unequal power dynamics between individuals and groups. Moreover, guilt can also be an ambivalent force affecting social cohesion, moral revolutions, political negotiation, artistic creativity, legal innovation, and other forms of transformations. With chapters bridging the social sciences, law, and humanities, chapter authors examine the role and function of guilt in society and present case studies from seven national contexts. The book approaches guilt as a generative and enduring presence in societies and cultures rather than as an oppressive and destructive burden that necessitates quick release and liberation. It also considers guilt as something that legitimates the future infliction of violence. Finally, it examines the conditions under which guilt promotes transformation, repair, and renewal of relationships.

The Mark of Cain fleshes out a history of conversations that contributed to Germany''s coming to terms with a guilty past. Katharina von Kellenbach draws on letters exchanged between clergy and Nazi perpetrators, written notes of prison chaplains, memoirs, sermons, and prison publications to illuminate the moral and spiritual struggles of perpetrators after World War II. These documents provide intimate insights into the self-reflection and self-perception of perpetrators. As Germany looks back on more than sixty years of passionate debate about political, personal and legal guilt, its ongoing engagement with the legacy of perpetration has transformed German culture and politics.The willingness to forgive and forget displayed by the father in the parable of the Prodigal Son became the paradigm central to Germany''s rehabilitation and reintegration of Nazi perpetrators. The problem with Luke''s parable in this context is that, unlike the son in the parable, perpetrators did not ask for forgiveness. Most agents of state crimes felt innocent. Von Kellenbach proposes the story of the mark of Cain as a counter narrative. In contrast to the Prodigal Son, who is quickly forgiven and welcomed back into the house of the father, the fratricidal Cain is charged to rebuild his life on the basis of open communication about the past. The story of the Prodigal Son equates forgiveness with forgetting; Cain''s story links redemption with remembrance and suggests a strategy of critical engagement with perpetrators.

The Mark of Cain fleshes out a history of conversations that contributed to Germany's coming to terms with a guilty past. Katharina von Kellenbach draws on letters exchanged between clergy and Nazi perpetrators, written notes of prison chaplains, memoirs, sermons, and prison publications to illuminate the moral and spiritual struggles of perpetrators after the war. These documents provide intimate insights into the self-reflection and self-perception of perpetrators. As Germany looks back on more than sixty years of passionate debate about political, personal and legal guilt, its ongoing engagement with the legacy of perpetration has transformed its culture and politics. In many post-genocidal societies, it falls to clergy and religious officials (in addition to the courts) to negotiate and create a path for individuals beyond the atrocities of the past. German clergy brought the Christian message of guilt and forgiveness into the internment camps where Nazi functionaries awaited prosecution at the hands of Allied military tribunals and various national criminal courts, or served out their sentences. The loving willingness to forgive and forget displayed towards his errant child by the father in the parable of the Prodigal Son became the paradigm central to Germany's rehabilitation and reintegration of Nazi perpetrators. The problem with Luke's parable in this context, however, is that perpetrators did not ask for forgiveness. Most agents of state crimes felt innocent. Von Kellenbach proposes the story of the mark of Cain as a counter narrative. In contrast to the Prodigal Son, who is quickly forgiven and welcomed back into the house of the father, the fratricide Cain is charged to rebuild his life on the basis of open communication about the past. The story of the Prodigal Son equates forgiveness with forgetting; Cain's story links redemption with remembrance and suggests a strategy of critical engagement with perpetrators.

The Mark of Cain fleshes out a history of conversations that contributed to Germany''s coming to terms with a guilty past. Katharina von Kellenbach draws on letters exchanged between clergy and Nazi perpetrators, written notes of prison chaplains, memoirs, sermons, and prison publications to illuminate the moral and spiritual struggles of perpetrators after World War II. These documents provide intimate insights into the self-reflection and self-perception of perpetrators. As Germany looks back on more than sixty years of passionate debate about political, personal and legal guilt, its ongoing engagement with the legacy of perpetration has transformed German culture and politics.The willingness to forgive and forget displayed by the father in the parable of the Prodigal Son became the paradigm central to Germany''s rehabilitation and reintegration of Nazi perpetrators. The problem with Luke''s parable in this context is that, unlike the son in the parable, perpetrators did not ask for forgiveness. Most agents of state crimes felt innocent. Von Kellenbach proposes the story of the mark of Cain as a counter narrative. In contrast to the Prodigal Son, who is quickly forgiven and welcomed back into the house of the father, the fratricidal Cain is charged to rebuild his life on the basis of open communication about the past. The story of the Prodigal Son equates forgiveness with forgetting; Cain''s story links redemption with remembrance and suggests a strategy of critical engagement with perpetrators.

This work is the first comprehensive study of anti-Judaism in feminist religious writings. Katharina von Kellenbach provides a critical evaluation of how Judaism has been depicted in major American and West German feminist theologies, including the writings of Rosemary Radford Ruether, Carol Christ, and Elisabeth Moltmann-Wendel. Applying Foucault's categories of discursive practice, von Kellenbach demonstrates that feminist theologians portray Judaism negatively in comparison to Christianity and paganism, identify it as the source of patriarchy, and render it invisible as a religious alternative after the rise of Christianity. This book calls on feminist theologians to combat the pervasive tradition of Christian anti-Judaism.