T PRESENTATION is a modest attempt to confront some overarching ethical issues emerging from the Holocaust and from contemporary Jewry's reflection on that "orienting experience," as Irving Greenberg has termed it. Throughout this essay "ethics" and "morality" are used interchangeably, even though they have often been distinguished in the past on the basis of their grounding (philosophy for ethics, Scripture/ theology for morality). Both terms involve fundamental orientation as well as more specific principles and applications. The exploration I am about to undertake will focus almost exclusively on ethics or morality as basic life-orientation, even though towards the end, in treating issues such as power, I will move towards the specific considerations. The contention of the essay throughout is that the experience of the Holocaust has profoundly altered the very basis for morality in our time. I have addressed aspects of the question in other writings. I am also acutely aware that one of the profoundest ethical challenges facing the Christian Church after the Holocaust is its own credibility as a moral voice. While subscribing to the view held by a number of Jewish and Christian scholars that the principal parents of the Holocaust are to be found in modern secular philosophies which were at their core also antiChristian, there remains little doubt that traditional preaching and teaching in the churches constituted an indispensable seedbed for the success of the Nazi effort. The point needs to be made, and made strongly, that if Christianity wishes to enter the general discussion of morality after the Holocaust, it can do so authentically only if it seriously commits itself to a full and final purge of all remaining anti-Semitism in its theology, catechetics, and liturgy, and if it is willing to submit its World War II record to a thorough scrutiny by respected scholars. Likewise, Christianity will need