Christiandom, Antisemitism, and the Legacy of Hatred

Antisemitism, defined as hostility to, prejudice toward, or discrimination against Jews, has deep roots in Christian history, evolving from theological disagreements to widespread persecution. This historical animosity, often termed anti-Judaism, laid foundational groundwork that contributed to later, more racialized forms of antisemitism.

The earliest forms of anti-Judaism emerged from the theological disputes between nascent Christianity and Judaism. As Christianity developed its distinct identity, it often defined itself in opposition to Judaism. Key theological concepts that contributed to anti-Judaism include:

Deicide Accusation: The belief that Jews were responsible for the crucifixion of Jesus. This accusation, despite biblical complexities, became a powerful justification for persecution throughout history.

Supersessionism (Replacement Theology): The doctrine that the Christian Church has superseded or replaced Israel as God’s chosen people. This theological framework often led to the devaluation of Jewish law, covenant, and identity, portraying Judaism as an obsolete or rejected faith.

Interpretation of Scripture: Selective interpretations of biblical texts, particularly from the New Testament, were used to portray Jews negatively, often highlighting their perceived rejection of Jesus as Messiah and their alleged stubbornness.

Early Church Fathers, such as John Chrysostom, wrote polemics against Jews and Judaism, further solidifying negative stereotypes and contributing to a climate of hostility.

During the Middle Ages, anti-Judaism intensified and manifested in various forms of persecution and social exclusion:

Blood Libel: The false accusation that Jews murdered Christian children to use their blood for rituals, particularly for baking matzah for Passover. These baseless accusations led to massacres and expulsions of Jewish communities.

Host Desecration: The false accusation that Jews desecrated the Eucharistic host, believing it to be the literal body of Christ. This also resulted in severe persecution and violence.

Forced Conversions and Expulsions: Jewish communities faced immense pressure to convert to Christianity, and those who refused were often expelled from various European countries (e.g., England in 1290, Spain in 1492).

Ghettoization and Discriminatory Laws: Jews were often forced to live in segregated areas (ghettos) and subjected to discriminatory laws, including restrictions on their professions, property ownership, and social interactions.

Visual Propaganda: Antisemitic imagery, such as the Judensau (Jewish sow) and caricatures depicting Jews with exaggerated features, became common in Christian art and architecture, reinforcing negative stereotypes.

The Protestant Reformation, while challenging the authority of the Catholic Church, did not universally alleviate antisemitism. Martin Luther, initially hopeful for Jewish conversion, became vehemently antisemitic when his expectations were not met. His later writings, particularly “On the Jews and Their Lies,” advocated for harsh measures against Jews, including the burning of synagogues and Jewish homes, and their expulsion. These writings were later exploited by the Nazi regime.

Replacement theology, also known as supersessionism or fulfillment theology, is a doctrine holding that Christians have replaced the Jewish people as the chosen people of God or as the heirs of the divine-human covenant described in the Hebrew Bible. This theology posits that Christianity has fulfilled, superseded, and expanded upon God’s covenant, effectively rendering the Jewish covenant obsolete.

While some New Testament passages, particularly in the Letter to the Hebrews, can be interpreted to suggest a new covenant superseding the old, scholars debate whether these texts inherently promote replacement theology. For instance, St. Paul’s Letter to the Romans explicitly denies that Christianity replaces Judaism, affirming that God has not rejected His people.

However, the idea that the Jewish people were excluded from a new covenant became more prominent in the 2nd century CE, notably articulated by St. Justin Martyr. This theological stance, which asserts that Christianity is the “New Israel” or “True Israel,” has historically contributed to the marginalization and persecution of Jews. The belief that Jews incurred divine disfavor by denying Jesus as the Messiah and their alleged role in his crucifixion further fueled this theological disdain, which in turn contributed to the rise of antisemitism in Europe.

In the 20th century, many Christian theologians and church doctrines began to move away from rigid replacement theology, adopting more nuanced and inclusive models that foster more
amicable interreligious relations. However, the historical impact of replacement theology on Christian antisemitism remains a critical area of study.

“Judenhass,” a German term meaning “Jew-hatred,” is a historical and deeply ingrained form of antisemitism that predates the modern racial theories of the 19th century. It refers to a visceral, often irrational, animosity towards Jews, rooted in religious, social, and economic prejudices. While the term “antisemitism” was coined in the late 19th century to give a pseudo-scientific veneer to anti-Jewish sentiment, “Judenhass” captures the older, more visceral hatred that has manifested throughout history.

Historically, Judenhass was fueled by:

Religious animosity: As discussed, the deicide accusation and supersessionist theology contributed significantly to the perception of Jews as enemies of Christ and God.

Economic resentment: Jews were often confined to certain professions, such as moneylending, which, while essential, could also generate resentment and accusations of exploitation.

Social othering: Jews were frequently portrayed as an alien and dangerous “other” within Christian societies, leading to their segregation and demonization.

While the overt forms of Judenhass, such as pogroms and state-sponsored persecution, may have diminished in many parts of the world, the underlying prejudices and tropes continue to manifest in modern antisemitism. These include:

Conspiracy theories: The enduring belief in Jewish control of global finance, media, or politics, often echoing medieval accusations of Jewish manipulation.

Holocaust denial and distortion: Attempts to deny or minimize the Holocaust, which not only disrespects the victims but also serves to perpetuate antisemitic narratives.

Anti-Zionism that crosses into antisemitism: While criticism of Israeli policies is legitimate, some forms of anti-Zionism employ classic antisemitic tropes, such as dual loyalty accusations, demonization of Jews, or holding all Jews responsible for the actions of the Israeli government.

Resurgence of white nationalism and neo-Nazism: These ideologies explicitly embrace historical Judenhass and advocate for the persecution or elimination of Jews.

Misuse of Holocaust imagery: The inappropriate use of Holocaust analogies or imagery to criticize contemporary events, which can trivialize the unique suffering of the Holocaust and spread misinformation. Understanding Judenhass as a historical and ongoing phenomenon is crucial for recognizing and combating contemporary antisemitism. It highlights the need to address not only overt acts of hatred but also the underlying prejudices and stereotypes that continue to fuel anti-Jewish sentiment.

When everyone is a Nazi, No-one is a Nazi: The casual use of terms like “Nazi” as insults for anyone perceived as unpopular, or authoritarian diminishes the historical weight of the word itself. The Nazi regime was far more than a harsh political movement, it was responsible for the calculated annihilation of six million Jews and millions of others, including Roma, people with disabilities, political dissidents, and LGBTQ+ individuals. These atrocities stemmed from an ideology rooted in racial supremacy and state-orchestrated genocide, a notion that has, in some circles, been diluted or distorted for ideological and political ends.

When such language is employed recklessly in contemporary discourse or across social media, it trivializes the enormity of the Holocaust and the unfathomable moral devastation it embodies. This misuse not only weakens our understanding of history but also disrespects the memory of victims and survivors by conflating their unimaginable suffering with the routine frictions of modern politics. Over time, this erosion of linguistic precision dulls society’s moral awareness and obscures the real dangers posed by extremist ideologies, leaving us less prepared to recognize and resist the resurgence of hatred and authoritarianism.