Post-Shoah Christology is embedded in the unique relationship of Jews and Christians, especially Jesus’ Jewishness and the Jewish roots of Christianity, as well as Christian moral failures towards Jews before and during the Shoah. Essential for contemporary Christianity, a vibrant post-Shoah Christology confronts three main challenges, each demanding a different response. The first challenge is the reality that soon there will be no more first-generation witnesses to the Final Solution. Such is an inevitable challenge that has to be faced and prepared for. Religious pluralism is the second challenge, and includes a number of related threads, yet should ultimately be embraced. The third challenge is the (inevitable?) loss of memory, passion, and urgency, a willful forgetfulness by Christians towards the importance of the Jewish-Christian relationship, and especially, Christian failure in the Shoah. This challenge demands robust refutation and ongoing struggle. Before addressing these challenges, I will first further define and highlight the need for a post-Shoah Christology and will conclude this article with three general and three concrete hopes for a viable post-Shoah Christology.

When attempting to quantify future harms caused by carbon emissions and to set appropriate energy policies, it has been argued that the most important metric is the number of human deaths caused by climate change. Several studies have attempted to overcome the uncertainties associated with such forecasting. In this article, approaches to estimating future human deaths tolls from climate change are compared and synthesized, and implications for energy policy are considered. Several studies are consistent with the “1000-ton rule,” according to which a future person is killed every time 1000 tons of fossil carbon are burned (order-of-magnitude estimate). If warming reaches or exceeds 2°C this century, mainly richer humans will be responsible for killing roughly 1 billion mainly poorer humans through anthropogenic global warming. Such mass manslaughter is clearly unacceptable. On this basis, relatively aggressive energy policies are summarized that would enable immediate and substantive decreases to carbon emissions. The limitations to such calculations are outlined and future work is recommended to accelerate the decarbonization of the global economy while minimizing the number of sacrificed human lives.

Bangladesh is recently prosecuting and punishing the perpetrators of crimes against humanity and genocide committed in the Liberation War of 1971 via a domestically operated International Crimes Tribunal Bangladesh (‘ICTB’). Though the Tribunal is preceded under the municipal law, it's material jurisdiction, i.e., crimes against humanity and genocide are originated from international criminal law. Therefore, this study purposes to examine several legal obligations of the ICTB in defining crimes against humanity and genocide as the core international crimes. Firstly, I scrutinize what is the legal status of international law (treaty and customary law) in Bangladesh's legal system? Secondly, by applying international criminal law standards, I focus on that is it one of the obligations of Bangladesh to apply international criminal law definitions of genocide under the treaty obligation as the contracting parties to Genocide Convention 1948, and the ICC Statute 1998? Thirdly, I also discuss whether Bangladesh has any obligation to apply customary international law definitions of crimes against humanity because crimes against humanity are considered as jus cogens offense in general international law, from which no derogation is permitted. Lastly, after a critical evaluation of domestic and international criminal law instruments, I conclude that Bangladesh certainly failed to fulfill its legal obligation to define international crimes under a treaty and customary laws, which is one of the fatal errors of the ICTB, a government-sponsored criminal tribunal, to secure criminal justice to the accused.