the specifics of how to apply it in contemporary politics is a subject of debate. Boris Shusteff invokes it in a conservative opposition to Israeli withdrawal from settlements. Despite the explicit connection to Zionism, few sources mention Hitler and posthumous victories in reference to Islam. Christian Palestinian Sami A. Aldeeb Abu-Sahlieh of the Swiss Institute of Comparative Law in Lausanne paraphrases it ironically in a defense of Palestinian interests. Where a form of it appears in the Asia Times as part of a quote from Robert Novak, the cultural resonance appears to go unnoticed. Holocaust remembrance The concept encounters broad acceptance in connection with Holocaust remembrance. In the late twentieth century, efforts to document the memories of remaining Holocaust survivors echoed the notion that preserving these facts for future generations was a way to keep Hitler and his ideas in the grave. A guide for British primary school teachers gives the concept in a guide for informing children about the Holocaust. Richard A. Cohen of the University of North Carolina at Charlotte cites it in an essay, "The Holocaust is a Christian Issue." Caution against antisemitism The phrase finds resonance within Christian communities as a rebuke against antisemitism. Methodist minister Rev. Robert A. Hill quotes Fackenheim in a sermon with this context: ...the fact is that Christianity has been pervasively guilty of latent and patent anti-Semitism and the Gospel of John has been one of its sources. We have and can learn from this failure, by carefully monitoring our use of religious language...and our Jewish brothers and sisters can teach us to continue, with Jacob, to wrestle with God. Conversion to other religions Within the broader context of religious tolerance, this concept applies to the sensitive subjects of conversion and intermarriage. Gregory Baum, a German-born Catholic theologian and Professor Emeritus in Religious Studies at McGill University in Montreal, expresses the effect of this concept on Christian views toward conversion. From the perspective of most Christian faiths, whose doctrines normally advocate conversion of nonbelievers, this represents a deep respect for Fackenheim's concept: After Auschwitz the Christian churches no longer wish to convert the Jews. While they may not be sure of the theological grounds that dispense them from this mission, the churches have become aware that asking the Jews to become Christians is a spiritual way of blotting them out of existence and thus only reinforces the effects of the Holocaust.