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Since the groundbreaking publication of Postmissionary Messianic Judaism (2005), Mark Kinzer has challenged theologians and religious leaders to consider the essential ecumenical vocation of Jewish disciples of Jesus. Proposing a bilateral ecclesiology in solidarity with Israel, he argued that the overcoming of Christian supersessionism required a robust affirmation of the distinctive calling of Jews within the community of Jesus the Messiah. In this way, Kinzer's work put the issue of Jewish followers of Jesus on the theological agenda for those seeking a reparative reconfiguration of the relationship between the church and the Jewish people. In recent years, Kinzer has attended to the theological implications of this perspective and has widened his focus to include not only the Messianic Jewish movement but also Jews within Catholic, Orthodox, and Protestant churches. The present collection of essays reflects this wider concern. According to Kinzer, the theological stones of contention are Christology conceived of as Messianology, ecclesiology understood as Israelology, and eschatology imagined as Zionology. Moreover, it is the presence of Jewish disciples of Jesus that concretizes these theological abstractions in the form of Jewish flesh and blood, summoning Jews and Christians to rethink their relationship to one another in ways that express their essential mutual dependence.

In the attempts to unify divided peoples on the basis of a shared past, both historical and mythical, this book illumines aspects of cultural nationalism common since the Middle Ages.As an edited work, the Bible includes texts mostly depicting long-gone historical eras extending over several centuries. Following on from Aberbach's previous work National Poetry, Empires, and War, this book argues that works of this nature – notably the Mujo-Halil songs in Albania, the Irish stories of Cuchulain, the songs of the Nibelungen in Germany, or the Finnish legends collected in The Kalevala – have an ancient precedent in the Hebrew Bible (to which national literatures often allude and refer), a subject largely neglected in biblical studies. The self-critical element in the Hebrew Bible, common in later national literature, is examined as the basis of later anti-Semitism, as the Bible was not confined to Jews but was adopted in translation by many other national groups. With several dozen original translations from the Hebrew, this book highlights how the Bible influenced and was distorted by later national cultures.Written without jargon, this book is intended for the general reader, but is also an important contribution to the study of the Bible, nationalism, and Jewish history.

Hate isn't a thing from history. The Jewish people and Israel have been described as “a dominant and moving force behind the present and coming evils of our day”; “a monstrous system of evil…[that] will destroy us and our children” if not resisted; and a group that seeks “the annihilation of almost every Gentile man, woman, and child and the establishment of a satanic Jewish-led global dictatorship.” What's worse is that these comments were all made by professing Christians. Respected Messianic Bible scholar Michael L. Brown, PhD, documents shocking examples of modern “Christian” antisemitism and exposes the lies that support them. Carefully researched, this book shows that church-based antisemitism is no longer a thing of the past. Rather, a dangerous, shocking tide on the rise, and it could be present in your church today. Dr. Brown shows you how to stem this tide now and overcome its evil with the powerful love of the cross!This book will show you how to confront everyday antisemitism in all areas of your life and become a champion for the people of Israel.

“Never again!” In the years following the Holocaust, the phrase came to signify a general determination never again to permit systemic anti-Semitism and genocidal violence. Yet anti-Semitism endures, and its underlying causes persist. The resilience of anti-Semitism casts the Holocaust not as inexplicable or singular, but as an event shaped by identifiable--and universal--human prejudices. Despite the intense attention focused on the Holocaust, we consistently misrepresent it. By describing it as a purely irrational phenomenon, we risk minimizing the threat that anti-Semitism continues to pose. Instead, we must identify and acknowledge its causes, which are not only political, economic, and pseudoscientific but ideological as well. Taking its title from the Book of Esther, Mordecai Would Not Bow Down investigates these ideological causes. Timothy P. Jackson argues that the Jewish victims of the Holocaust were persecuted for their belief in one God who is the sole Creator of a moral order centered in selflessness and love. Judaic teachings about the importance of caring for the weak and vulnerable overtly contradicted the Nazis'“natural” lust for power and enjoyment of cruelty, which further fueled their anti-Semitism. By analyzing the ideological clash between Nazism and Judaism, Jackson reveals the ways in which Christianity was complicit in the Holocaust-specifically, the role of Christian supersessionism: the belief that the New Covenant supplants or erases the Old Covenant, making Christians and not Jews God's elect. Supersessionism has historically enabled Christian anti-Semitic violence. Yet Judaism and Christianity are ultimately complementary in their shared origins and analogous aims: the Law that saves the Jews and the Gospel that saves the Gentiles are of a piece. God's choosing the Jewish people to embody collectively a message of fellowship and moral responsibility is parallel to God's calling on Jesus to save humanity individually. Moreover, both divine vocations often engender demonic resentment. Recognizing that Auschwitz and Calvary are but two sites of the same murderous despair is an important step toward eliminating the pervasive menace of anti-Semitism.

This book is the dogmatic sequel to Levering's Engaging the Doctrine of Marriage, in which he argued that God's purpose in creating the cosmos is the eschatological marriage of God and his people.. God sets this marriage into motion through his covenantal election of a particular people, the people of Israel. Central to this people's relationship with the Creator God are their Scriptures, exodus, Torah, Temple, land, and Davidic kingship. As a Christian Israelology, this book devotes a chapter to each of these topics, investigating their theological significance both in light of ongoing Judaism and in light of Christian Scripture (Old and New Testaments) and Christian theology. The book makes a significant contribution to charting a path forward for Jewish-Christian dialogue from the perspective of post-Vatican II Catholicism.

Echoes of Contempt is an engaging and vivid account of the tragic history of the church's relationship with Jewish communities over two millennia. Beginning with the Jerusalem house church, the book traces that history through medieval pogroms and the Parisian salons of the Enlightenment, right up to the present-day focus on the Israel/Palestine conflict. Drawing on a wide range of sources and his own extensive knowledge, the author shows that, far from being something new, Judeophobia is a recycling of misinformation, prejudice, and hatred. The old lies are echoed in the present at political rallies, church conferences, and in classrooms. While the book is accessible to those who have very little previous knowledge of the subject, it is well-researched and retains a sophisticated approach. It is more than a reminder of the church's complicity in the centuries of contempt that led to Auschwitz--it is a call to action. It will challenge many to think again.

Im Jahre 1303 löste der Fund eines toten Jugendlichen die grausame Vernichtung einer jüdischen Siedlung in Thüringen aus. Die in der abendländischen Gesellschaft verbreitete Obsession, Juden würden Christen rituell töten, kostete mehr als einhundert Juden in Weißensee, Gotha, Kölleda und Tennstedt das Leben. Der tote Junge hingegen wurde unter dem Namen »Guter Conrad« als Heiliger verehrt. Er fand sein Grab in der Peter- und Paulskirche von Weißensee, wo ihn Hilfesuchende und andere Wallfahrer aufsuchten. Der Ort war damit einer der ganz wenigen in Mitteldeutschland, wo ein einheimischer Heiligenkult entstand. Auch wenn die römische Kirche diesen Kult niemals formell anerkannte, erlebte die Verehrung des »Guten Conrads« um 1500 sogar noch einmal einen besonderen Aufschwung. Die Verehrung endete erst mit der Einführung der Reformation 1539 und ist seither weithin in Vergessenheit geraten. Doch neue Quellenfunde initiierten in den letzten Jahren wissenschaftliche Forschungen zu den Weißenseer Vorgängen des Jahres 1303, zum lokalen Heiligenkult und zu dessen Zerstörung im Zuge der Reformation. Eine Rolle spielten hierbei auch archäologische Funde, die im Rahmen der umfangreichen Sanierung der Peter- und Paulskirche gemacht wurden. Der Band dokumentiert eine auf Einladung der Evangelischen Kirche in Mitteldeutschland und des Thüringer Landesamtes für Archäologie am 13. November 2015 in Weißensee veranstaltete Tagung, deren Vorträge die einschlägigen Forschungen der letzten Jahre zusammenfassten.

God and Humanity in Auschwitz synthesizes the findings of research developed over the last thirty years on the rise of anti-Semitism in our civilization. Donald J. Dietrich sees the Holocaust as a case study of how prejudice has been theologically enculturated. He suggests how it may be controlled by reducing aggressive energy before it becomes overwhelming. Dietrich studies the recent responses of Christian theologians to the Holocaust and the Jewish theological response to questions concerning God's covenant with Israel, which were provoked by Auschwitz.Social science has dealt with the psychosocial dynamics that have supported genocide and helps explain how ordinary persons can produce extraordinary evil. Dietrich shows how this research, combined with theological analyses, can help reconfigure theology itself. Such an approach may serve to help dissolve anti-Semitism, to aid in constructing such positive values as respect for human dignity, and to point the way to restricting future outbreaks of genocide.God and Humanity in Auschwitz surveys which religious factors created a climate that permitted the Holocaust. It also illuminates what social science has to tell us about developing a strategy that, when institutionally implemented, can channel our energies away from sanctioned murder toward a more compassionate society. The book has proven to be an essential resource for theologians, sociologists, historians, and political theorists.

Seventy years after it took place, the Holocaust committed against the Jews of Europe during World War II continues to cast a giant shadow over humankind. Man's inhumanity to man is not a thing of the past. Genocidal action is still commonplace around the globe. Has humankind learned the lessons of the past? Is the human race doomed to live in a perpetual state of war and self-destruction? Explaining the Holocaust shows how, given the right circumstances, human beings can lose their humanity. Does that mean that the ethical teachings of the major religions are wishful thinking? This book tackles two questions that continue to be asked by people everywhere: Why did a highly civilized nation like Germany, in the middle of the twentieth century, commit the most heinous crime in all of human history? And if indeed there is a loving God who made a covenant with the people of Israel, why were millions of innocent, peaceful Jews dehumanized, starved, tortured, and systematically murdered? Explaining the Holocaust spares no one in discussing the enormity of the evil. But it also shows how the divine spark in human beings did not die during those years of darkness, and why we still have a glimmer of hope.

In time for Pope Francis's new initiatives. We now have the potential to end two thousand years of hostility—will we succeed? New in paperback!With keen wisdom and a masterful understanding of history, Rabbi James Rudin, an acclaimed authority in the field of Jewish-Christian relations, provides the context necessary for Christians and Jews to recognize the critical challenges posed by the past—and the future—of their two religions.Spanning twenty centuries of controversy, horror and promise, Rudin's narrative examines:The sources of both conflict and commonality between the two religionsThe need to address and redress past wrongsThe agenda required to create a shared future free of bigotryIt includes proven approaches for successful interreligious dialogues, including tips on session organization, project ideas and a discussion guide to enhance Christians'and Jews'knowledge of each other.

Jesus was a Jew and not a Christian. That affirmation may seem obvious, but here an international cast of Jewish and Christian scholars spell out its weighty and often complex consequences for contemporary Jewish-Christian dialogue. Soundings in the Religion of Jesus contextualizes Jesus and the writings about him that set the stage for Jewish-Christian relations for the next two thousand years.Of equal importance, this book considers the reception, celebration, and (too often) the neglect of Jesus'Jewishness in modern contexts and the impact such responses have had for Jewish-Christian relations. Topics explored include the ethics of scriptural translation, the ideological motives of Nazi theologians and other'quests'for the Historical Jesus, and the ways in which New Testament portraits of Jesus both help and hurt authentic Jewish-Christian dialogue.

The place and significance of Martin Luther in the long history of Christian anti-Jewish polemic has been and continues to be a contested issue. The literature on the subject is substantial, and diverse. While efforts to exonerate Luther as “merely” a man of his times who “merely” perpetuated what he had received from his cultural and theological tradition have rightly been jettisoned, there still persists even among the educated public the perception that the truly problematic aspects of Luther's anti-Jewish attitudes are confined to the final stages of his career. It is true that Luther's anti-Jewish rhetoric intensified toward the end of his life, but reading Luther with a careful eye toward “the Jewish question,” it becomes clear that Luther's theological presuppositions toward Judaism and the Jewish people are a central, core component of his thought throughout his career, not just at the end. It follows then that it is impossible to understand the heart and building blocks of Luther's theology (justification, faith, liberation, salvation, grace) without acknowledging the crucial role of “the Jews” in his fundamental thinking.

The ritual murder accusation is one of a series of myths that fall under the label blood libel, and describes the medieval legend that Jews require Christian blood for obscure religious purposes and are capable of committing murder to obtain it. This malicious myth continues to have an explosive afterlife in the public sphere, where Sarah Palin's 2011 gaffe is only the latest reminder of its power to excite controversy. Blood Libel is the first book-length study to analyze the recent historiography of the ritual murder accusation and to consider these debates in the context of intellectual and cultural history as well as methodology. Hannah R. Johnson articulates how ethics shapes methodological decisions in the study of the accusation and how questions about methodology, in turn, pose ethical problems of interpretation and understanding. Examining recent debates over the scholarship of historians such as Gavin Langmuir, Israel Yuval, and Ariel Toaff, Johnson argues that these discussions highlight an ongoing paradigm shift that seeks to reimagine questions of responsibility by deliberately refraining from a discourse of moral judgment and blame in favor of an emphasis on historical contingencies and hostile intergroup dynamics.

Blood contains extraordinary symbolic power in both Judaism and Christianity—as the blood of sacrifice, of Jesus, of the Jewish martyrs, of menstruation, and more. Yet, though they share the same literary, cultural, and religious origins, on the question of blood the two religions have followed quite different trajectories. For instance, while Judaism rejects the eating or drinking of blood, Christianity mandates its symbolic consumption as a central sacrament. How did these two traditions, both originating in the Hebrew Bible's cult of blood sacrifices, veer off in such different directions? With his characteristic wit and erudition, David Biale traces the continuing, changing, and often clashing roles of blood as both symbol and substance through the entire sweep of Jewish and Christian history from Biblical times to the present.

For thirty years the director of the Wiener Library in London--the leading institute for the study of anti-Semitism--Walter Laqueur here offers both a comprehensive history of anti-Semitism as well as an illuminating look at the newest wave of this phenomenon. Laqueur begins with an invaluable historical account of this pernicious problem, tracing the evolution from a predominantly religious anti-Semitism--stretching back to the middle ages--to a racial anti-Semitism that developed in the late 19th and early 20th centuries. The author then uses this historical account as backdrop to a brilliant analysis of the newest species of anti-Semitism, explaining its origins and rationale, how it manifests itself, in what ways and why it is different from anti-Semitism in past ages, and what forms it may take in the future. The book reveals that what was historically a preoccupation of Christian and right-wing movements has become in our time even more frequent among Muslims and left-wing groups. Moreover, Laqueur argues that we can't simply equate this new anti-Semitism with anti-Zionism and write it off as merely anti-Israel sentiments. If Israel alone is singled out for heated condemnation, is the root of this reaction simply anti-Zionism or is it anti-Semitism? Here is both a summing up of the entire trajectory of anti-Semitism--the first comprehensive history of its kind--and an exploration of the new wave of anti-Semitism.'Walter Laqueur provides us with powerful new insights into an age-old problem. Distinguished scholarship and an authoritative moral voice are the hallmarks of this important book. Anyone wanting to understand the history and persistence of anti-Jewish hatred should read it.'--Abraham H. Foxman, National Director, Anti-Defamation League

This book challenges current scholarly consensus concerning John's references to the Jews in two ways. First, the author suggests that John's portrayal of the Jews cannot be understood as a response to the violent policy of John's opponents. Second, the author claims that John's portrayal of Jewishness is much more ambivalent than is often claimed today.The first part of the book offers a detailed criticism on the so called two-level reading strategy which claims that John's references to the Jews emerge from the conflict with rabbinic Judaism. The second part examines in detail John's relationship to some basic markers of Jewishness.The book contributes to the ongoing discussion of anti-Judaism in John and efforts to understand John's historical setting.

Israel, Servant of God is an English translation of the Second Edition of a book which first appeared in 1983. The question addressed by the book is posed in the Introduction: what is the significance of the existence of the Jewish people for Christian faith? It is only since the end of the Second World War that attempts have been made to answer this question in a manner sympathetic to the Jewish people. Michel Remaud's book counts, therefore, as one of the few pioneering efforts made so far to present a detailed theological answer to the question.The book consists of three parts:'The Faithfulness of Israel','On the Shoah'and'Facing Israel'. The first part includes a re-thinking of Isaiah chapter 53 on the Suffering Servant; in order to reconcile the classical Jewish and Christian interpretations of this passage, the author refers to chapters 9-11 of Paul's Epistle to the Romans.'On the Shoah'deals with the difficulties of speech on the subject and describes in a circumspect manner the nature of the Christian responsibility for the Shoah.The third part concerns current Christian teaching on themes linked to Judaism and suggests positive ways in which the two faiths may be shown to be linked. This is done without falling into syncretism or diminishing the special natures of each faith.An Appendix describes the significance and difficulties concerning the recognition of the State of Israel by the Holy See.

Exploring deep into the history of the conflict between Christians and Jews from medieval to modern times, this wide-ranging volume - which includes newly uncovered material from the recently opened post-Soviet archives - seeks to bring positive understanding to controversial issues of inter-faith confrontation. Here, a number of eminent scholars from around the globe, come together to discuss openly and objectively the dynamics of Jewish creative response in the face of violence. Through the analysis of the histories of both the Christian and Jewish religious traditions, we are brought to an understanding of their relationship as a modern day phenomenon.

The “monumental” New York Times bestseller in which a Catholic explores the problem of anti-Semitism through Church history (The Washington Post).A Los Angeles Times Best Book of the Year and a New York Times Notable BookIn this “masterly history” (Time), National Book Award-winning author James Carroll maps the profoundly troubling two-thousand-year course of the Church's battle against Judaism and faces the crisis of faith it has provoked in his own life as a Catholic.More than a chronicle of religion, this dark history is the central tragedy of Western civilization, its fault lines reaching deep into our culture. The Church's failure to protest the Holocaust — the infamous “silence” of Pius XII — is only part of the story: the death camps, Carroll shows, are the culmination of a long, entrenched tradition of anti-Judaism. From Gospel accounts of the death of Jesus on the cross, to Constantine's transformation of the cross into a sword, to the rise of blood libels, scapegoating, and modern anti-Semitism, Carroll reconstructs the dramatic story of the Church's conflict not only with Jews but with itself. Yet in tracing the arc of this narrative, he implicitly affirms that it did not necessarily have to be so. There were roads not taken, heroes forgotten; new roads can be taken yet. Demanding that the Church finally face this past in full, Carroll calls for a fundamental rethinking of the deepest questions of Christian faith. Only then can Christians, Jews, and all who carry the burden of this history begin to forge a new future.“Carroll discusses the history of Christian-Jewish relations honestly, touchingly, and personally…Carroll investigates his own prejudices as a believing Christian, a former Catholic priest, and a long-time civil rights activist. As he unearths history (using all the best sources), he also encounters emotions he didn't realize he had and shows how his historical journey was also a personal pilgrimage of faith.”—Booklist “A triumph.”—Atlantic Monthly

The idea for this book arose out of the author's fifteen years of sustained engagement in Jewish-Christian relations. His purpose here is to speak about the practice of religious education in the church in which anti-Judaism is eliminated. O'Hare focuses on'the holiness of the religious community'which, he notes, can develop along triumphal, absolute, and exclusive lines. He suggests instead that'every time we unearth a defensive and xenophobic practice or pattern of speech in our religion and set it aside, we are doing something that adds to the health of our religious community, to its capacity to assist people to become holy.'Chapter 1 surveys what philosopher Jules Isaac calls the history of the'teaching of contempt'; chapter 2 deals with genuine religious pluralism and dialogue; chapter 3 is a short'Christology'devoid of triumphalism and exclusivism; chapter 4 focuses on religious education and its purpose to form holy people; chapter 5 is an appreciation of'the genius of Judaism,'its world view and life; chapter 6 focuses on practice, including elements of a paradigm shift in religious education, principles for such practice, and select examples of programs of religious education for interreligious reverence, especially between Jews and Christians.Padraic O'Hare teaches in the Religious Studies Department of Merrimack College, North Andover, MA, and is the author of The Way of Faithfulness: Contemplation and Formation in the Church, also published by Trinity Press.

The twelfth century was a period of rapid change in Europe. The intellectual landscape was being transformed by new access to classical works through non-Christian sources. The Christian church was consequently trying to strengthen its control over the priesthood and laity and within the church a dramatic spiritual renewal was taking place.Christians and Jews in the Twelfth-Century Renaissance reveals the consequences for the only remaining non-Christian minority in the heartland of Europe: the Jews. Anna Abulafia probes the anti-Jewish polemics of scholars who used the new ideas to redefine the position of the Jews within Christian society. They argued that the Jews had a different capacity for reason since they had not reached the'right'conclusion - Christianity. They formulated a universal construct of humanity which coincided with universal Christendom, from which the Jews were excluded. Dr Abulafia shows how the Jews'exclusion from this view of society contributed to their growing marginalization from the twelfth century onwards.Christians and Jews in the Twelfth-Century Renaissance is important reading for all students and teachers of medieval history and theology, and for all those with an interest in Jewish history.

This revisionist reading of early anti-Judaism offers a richer and more varied picture of the Jews and Christians of antiquity.

The second volume in this two-volume work studying the initial developments of anti-Judaism within the church examines the evolution of the Christian faith in its social context as revealed by evidence such as early patristic and rabbinic writings and archaeological findings.