Antisemitism, Christian Ambivalence, and the Holocaust by Kevin P. Spicer PDF
By Kevin P. Spicer
In recent times, the masks of tolerant, secular, multicultural Europe has been shattered via new sorts of antisemitic crime. notwithstanding lots of the perpetrators don't profess Christianity, antisemitism has flourished in Christian Europe. during this ebook, 13 students of ecu historical past, Jewish reviews, and Christian theology research antisemitism's insidious position in Europe's highbrow and political lifestyles. The essays exhibit that annihilative antisemitic notion used to be no longer restricted to Germany, yet should be present in the theology and liturgical perform of such a lot of Europe's Christian church buildings. They dismantle the declare of a contrast among Christian anti-Judaism and neo-pagan antisemitism and convey that, on the center of Christianity, hatred for Jews overwhelmingly shaped the milieu of 20th-century Europe.
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Additional resources for Antisemitism, Christian Ambivalence, and the Holocaust
How did Danish Jews react to this problem? Generally speaking, there was a tendency to keep a low proﬁle and to trust the Danish politicians. 36 In the tradition of Wol√, Melchior focused on describing how authors such as Houston Stewart Chamberlain and Alfred Rosenberg had misused the Talmud. Conclusion The central question that still lingers is this: why did an aggressive racial antisemitism ﬁnd almost no support in milieus a≈liated with the Danish Lutheran Church? This question is obviously linked to the even more general question: why was antisemitic violence almost absent in Denmark in general?
Of course, this does not imply that Luther’s and Eisenmenger’s views were irrelevant in a Danish context; on the contrary, Luther’s theological teaching on the Jews, in general, informed most of the important theological works of the seventeenth and eighteenth centuries. An analysis of published sermons that mention Jews and Judaism points toward the prevalence of patterns and concepts familiar to us from other regions of Europe, which portrayed Jews as living warnings that eternally testiﬁed to the victory and truth of the Gospels and as the radical ‘‘Other’’—an enemy of God and the persecutor of his ﬂock.
This goal was never given up, and excluding Christians of ‘‘Jewish origin’’ was always ruled out. Thus, a racial antisemitism as such was generally rejected out of hand. Nevertheless, Lutheran pastors and theologians never hesitated to emphasize that both the positive and the negative features of the Jewish spirit or character have to be mentioned. The negative traits seemed no less real to them simply because they belonged to the arsenal of antisemitic reasoning. ’’ They recognized that Jews still constituted the Chosen People of God, but they argued that after undergoing a mass conversion at the end time, Jews would have the crucial task to bring the Gospel to the rest of the world.
Antisemitism, Christian Ambivalence, and the Holocaust by Kevin P. Spicer