| As a reflection on human rights focused on the historical experience of the Holocaust, the dissertation looks at the status of religion in modernity. It is made up of three parts; genocide, the politics of modernity, and the history of salvation. The first suggests an interpretation of the Holocaust based upon categories borrowed from historiography, philosophical reflection, and theological tradition. It takes into account two readings of the Enlightment: the inversion of Christian theology towards Judaism in the twentieth century, the ideological sources of Nazism and the explosive time of the inter-war years. The second part of the thesis advances a theory of three ways of seeing modernity: those of France, America, and Vatican II, representing rival and divergent understandings of human rights. The third and final part takes the premises of the previous parts, but in the light of the Revelation, especially that of the Incarnation of the Cross. The Revelation is presented as a simultaneous revealing of God's identity and human dignity -- as an image in a mirror or as the definition of man being inseperable from that of God.;The Shoah ushers in and lays the foundation of a new understanding of civilization. It points towards a new point of departure for the journey of modernity. The experience of genocide does not invalidate nor discredit modernity, but offers it up towards a new spiritual understanding. This understanding of fundamental rights offers a way of leaving behind and reconciling the historical crisis between God and liberty, human rights and Transcendence in Europe for the last two hundred years -- which may equally be of use to non-western civilizations in their quest for a respectful modernity for their own cultures, compatible with their own faiths.;Keywords: Shoah, human rights, modernity, freedom of religion, church-state relations, political theology, secular state, secularization, moral theology et theology of history.;In causing the collapse of Christendom, secularization has created an existential vacuum which could be filled by Nazism as a political religion and a neo-pagan ideology of substitution. Negating the election of Israel, the Ten Commandments and biblical anthropology, the Nazi project of destruction is understood as the willingness to eradicate the Transcendence and the Judeo-Christian Tradition, the liquidation of the Jewish God by the elimination of the Jewish people. Judeocide can thus be described as a "Moment in the History of Salvation" in that it conveys a moral message connected with the content of the Revelation which strongly and urgently calls out to modern consciousness. The Holocaust is thus a Kairos, an opportunity for clear reviews of the aporias of a kind of modernity generated by the Age of Enlightment, for an invitation to a transcendent rooting-anchoring of human rights, and for a renewal of theological-political thought, where religious freedom appears as the foundation. As a Memorial of Blood reengaging human rights, the witness of the Holocaust represents a warning and shows the need for of a biblical understanding of the person to preserve human dignity. The six million victims correspond to the creation of man on the sixth day. As a conclusion, a synergy is claimed between Hitler's extermination (1941-1945), the Universal Declaration of Human Rights (1948) and the Second Vatican Council (1962-1965) as the three pillars of a new modernity, beyond the American (1776) and French paradigms (1789). |
