COMMON GROUND The magazine of The Council of Christians and Jews / Spring 2020

Raise up, Remember, Repair Dialogue in a new decade

Tony Kushner and Carolyn Amy-Jill Levine on the Paula Fredriksen on Sanzenbacher on ccj Jewishness of Jesus the Apostle Paul pioneer James Parkes The Council of Christians and Jews

Patron Her Majesty the Queen

Presidents The Archbishop of Canterbury The Cardinal Archbishop of Westminster The Archbishop of Thyateira and Great Britain The Moderator of the General Assembly of the Church of Scotland The Moderator of the Free Churches The Chief Rabbi of the United Hebrew Congregations of the Commonwealth The Senior Rabbi of Masorti Judaism The Senior Rabbi to Reform Judaism The Senior Rabbi & Chief Executive of Liberal Judaism The Spiritual Head, Spanish and Portuguese Jews’ Congregation

Vice Presidents Lord Carey of Clifton The Revd Dr David Coffey Mrs Elizabeth Corob Mr Henry Grunwald OBE QC The Rt Revd Lord Harries of Pentregarth The Rt Revd Dr Christopher Herbert Mr Clive Marks OBE FCA Mr R Stephen Rubin OBE Rt Hon Sir Timothy Sainsbury The Revd Malcolm Weisman OBE Trustees Chair: The Rt Revd Dr Michael Ipgrave OBE Vice Chairs: Lord Farmer, Mr Maurice Ostro OBE, KFO Hon. Treasurers: Mr Andrew Mainz FCA, Mr Duncan Irvine Hon. Secretaries: The Revd Patrick Moriarty, Rabbi David Mason Lord Howard of Lympne, Mr Zaki Cooper, Mr Michael Hockney MBE, Mr Vivian Wineman, Mr James Leek, Sr Teresa Brittain, Lord Shinkwin, Mr Tom Daniel

Director Elizabeth Harris-Sawczenko Lisa Lillibridge is American and lives in Deputy Director the northeastern state The Revd Dr Nathan Eddy of Vermont. Her image addresses both her concerns for modern society and her Auditors: Registered Office: Bankers: wholehearted belief that Mazars LLP CCJ, Mary Sumner House Unity Trust Bank plc 24 Tufton Street humanity has the ability to Times House Nine Brindleyplace Throwley Way London SW1P 3RB Birmingham listen to each other, respond Sutton, Surrey SM1 4JQ B1 2HB thoughtfully and mend. https://lisalillibridge. com/2019/09/04/are-we- frayed-beyond-repair/

2 Common Ground www.ccj.org.uk www.ccj.org.uk Registered Charity number: 238005 Common Ground 3 Contents Dear Members and Friends, n this edition of Common Ground we reflect deeply on the immense trauma, Ipain, and destruction of European Jewry, as we mark the 75th anniversary of the Features liberation of Auschwitz-Birkenau death camp. We learn about the rebuilding and the 1,500 CCJ members Putting James Parkes Back into the Frame 6 Jewish New Testament Scholarship: 32 healing that took place, against the backdrop of immense sorrow and we proudly Professor Tony Kushner and Dr Carolyn Insights and Challenges remember that the Council of Christians and Jews was born at that moment and not Sanzenbacher on the life of a CCJ pioneer Dr Ann Conway-Jones looks back at a sea- only exists but flourishes until today. We also look forward to a new decade of change in academia Jewish-Christian dialogue. Hence our title: Raise up, Remember, and Repair. The Importance of Jesus the Jew 12 Professor Amy-Jill Levine on the Jewishness Psalms as Poetry? Jewish and Christian 36 As we know, at the height of the war two brave men, Archbishop William Temple of Jesus, and why it matters Perspectives and Prospects and Chief Rabbi Joseph Hertz, stood up together and publicly wrote in the Times 30 CCJ branches across the UK Revd Dr Nathan Eddy makes the case for ‘I Myself am an Israelite’: Paul, 16 about the ‘horror beyond what imagination can grasp...to which the records of studying Psalms as literature the Jewish Apostle to the Nations barbarous ages scarcely provide a parallel’, and in 1943 Archbishop Temple, in an Professor Paula Fredriksen on the significance impassioned address to the House of Lords implored: ‘We at this moment have Listening and Learning: Jerusalem, 38 of the Apostle Paul’s Jewish identity upon us a tremendous responsibility. We stand at the bar of history, of humanity, Whose is it? Rabbi David Mason and Revd and of God’. Yet no less important was the work and bravery of the Revd James How do Christians see themselves 20 Jessica Foster on the City of Peace, Parkes, who devoted his life to challenging anti-Judaism and shed light on the in their new relationship with Jews? introduced by Elizabeth Harris-Sawczenko brutal antisemitism that Jewish communities suffered prior to the second world 80+ people in our Rabbi- Bishop Michael Ipgrave reflects on a new era Standing together in Prayer on Holocaust war as well. Professor Tony Kushner and Dr Carolyn Sanzenbacher remind us of the Clergy Action Network in Jewish-Christian relations 42 Memorial Day contribution of Parkes to Christian-Jewish relations and Rob Thompson writes a ‘What I have seen I shall never forget’: 24 CCJ’s ecumenical Christian prayer for Holocaust moving account of the bravery and compassion of Christian army chaplains at the A Christian Army Chaplain at the Memorial Day, plus a new prayer by Rabbi liberation of Bergen-Belsen. Liberation of Bergen-Belsen Jonathan Wittenberg The liberation of Bergen-Belsen through the eyes When I think of CCJ’s role at this time and ensuing positive developments in 44 of a Christian army chaplain, by Rob Thompson Remembering the Fragility of Normality Christian-Jewish relations, I am reminded of Psalm 126: ‘We sow with tears and reap 90,000+ people reached through Revd Dr Rhona Knight and Richard Reddie reflect with gladness’. We were part of the re-building of lives, of trust, and of a theology our network for Holocaust Refugees: the Journey of Healing 28 that acknowledges our differences while celebrating our shared values. This edition on a once-in-a-lifetime seminar at Yad Vashem Memorial Day and Becoming Human Again of Common Ground speaks to the ongoing need for this work. CCJ Chair Bishop Why we must honour the humanity of those A New and Positive Chapter: Michael Ipgrave’s address to the International Council of Christians and Jews last seeking refuge, by Esther Sills Christian-Jewish Relations at University 46 year, printed here, expresses precisely this hope; that a ‘spirit of friendship and trust’ Reflections from Student Leaders Shoshana might flourish between Jews and Christians. This spirit is also borne out in the way Cohen, Florence Butterfield, Olly Hearn, Anna we read our shared texts, understand the Jewish Jesus, among other complex areas Whitehead, and Josh Harris, in Christian-Jewish relations. We are honoured to have leading scholars Professors introduced by Katharine Crew Amy-Jill Levine and Paula Fredriksen, and our own Dr Ann Conway Jones and Revd 250+ alumni of Local Perspective: Dr Nathan Eddy, shed light on this work of repair and dialogue in the scriptural our Yad Vashem Seminar Coming Together to Create a Future of Hope: Branch Reflections 49 context. We also explore how Christians and Jews can navigate difficult issues such Steve Griffiths and Revd Bruce Thompson from Lincoln CCJ; James Leek and Revd Andrew Williams from South West as Israel Palestine, through listening and learning from one another. London & Dittons CCJ; and Revd Canon Steve Williams from Manchester CCJ share stories of dialogue, repair, and growth The rebuilding and repair continues until today: Our Student Leaders, led by Katharine Crew, are the embodiment of CCJ’s present and future. A new generation, Book Reviews with new challenges that are being addressed through inclusion, respect, empathy, 52 people taken on our Israel and trust; and our essential work to support refugees led by Esther Sills who Sabbath: The Hidden Heartbeat of our Lives, Nicola Promise Me You’ll Shoot Yourself: The Palestine Study Tour 52 55 poignantly reminds us of our duty to uphold the rights of those seeking refuge Slee Downfall of Ordinary Germans in 1945, today, lest we forget… Sabbath Rest: The Beauty of God’s Rhythm for a 53 Florian Huber Reviewed by Fr Allen Morris Digital Age, Mark Scarlata Martin Buber: A Life of Faith and Dissent, Underpinning all these programmes is the work and unfailing commitment of you Reviewed by Dr Lindsay Simmonds 56 Paul Mendes-Flohr Reviewed by Rabbi Jonathan our CCJ members, who have been supporting and re-building since CCJ’s inception Antisemitism: What It Is. What It Isn’t. Why It 54 Wittenberg and continue to do so today. Matters, Julia Neuberger Reviewed by James Leek Inclusive Judaism: The Changing Face of An 52 Student Leaders and Student 57 At this important anniversary, when we reflect deeply on the Shoah I am reminded Letters to My Palestinian Neighbour, Yossi Klein Ancient Faith, Jonathan Romain and David Leader Alumni of the words of Anne Frank: ‘How wonderful it is that no one need wait a single Halevi Reviewed by Revd Dr Jonathan Dean Mitchell Reviewed by Rabbi Dr Michael Hilton moment to start to improve the world.’ That is what we are trying to do every day When Christians Were Jews: The First Generation, 55 here at CCJ. Paula Fredriksen Reviewed by Noel Irwin My sincere thanks to Revd Dr. Nathan Eddy and Esther Sills for editing this edition of Common Ground. Obituaries and Tributes 73 people trained on the ways Dr Lionel Kopelowitz 58 Paul Winner 60 Elizabeth Harris-Sawczenko they can support refugees Rabbi Harry Jacobi 59 Fr Tom Creagh Fuller 61 Director, Council of Christians and Jews

4 Common Ground www.ccj.org.uk www.ccj.org.uk Common Ground 5 Feature FeatureFeature Putting James Parkes back in the frame James Parkes was instrumental in establishing the Council of Christians and Jews. Here, Professor Tony Kushner and Dr Carolyn Sanzenbacher tell his story.

o Hitler, no it was the divinely-mandated duty of theological, and practical foundation Holocaust’, as Christians to proselytise the Jews. In this for the body that was to become the historians of Nazism such respect, Parkes did not have the support Council of Christians and Jews in 1942; as Ian Kershaw have of Archbishop William Temple who and, as we will see, informing both state eloquently argued. It remained Patron of the Church Mission and public on the fate of European might also be said - in a world not of to the Jews throughout the traumatic Jewry at the hands of the ‘Final Solution’, Ngenocide and man’s inhumanity to man years of the Second World War (until his as well as demanding action from the but one of respecting difference, fighting death in 1944). It remained a source of Western Allies to stop it happening. He racial and religious hatred, and tension between the two great men and also argued, beginning in the mid to promoting tolerance and mutual respect isolated Parkes more generally in the late 1930s, for a national home for Jews - ‘No James Parkes, no Council of Anglican movement. in Palestine, and, after the war, he was Christians and Jews’. the first leading Church figure in Britain Parkes was a man of letters – at his to not only accept but welcome the James Parkes was one of the first death he left over 400 published titles foundation of the State of Israel in 1948 – in the English-speaking world to with his name, including scores of books much to the consternation of some of his recognise fully the threat posed by Nazi – but he was also a man of action. He fellow Christian members of the CCJ. racism. What singled Parkes out was wanted to do all he could to make sure his understanding that the so-called that there would be a world where, in his So why is James Parkes ‘Jewish problem’ was in fact a ‘Gentile words, it was ‘safe for Jews to live as Jews’. now largely forgotten? problem’ that had deep roots in Christian Forgetting is an active process and is attitudes and behaviours towards Jews Parkes achieved an enormous amount: not, as is often mistakenly assumed, since the ‘parting of the ways’. As a young rescuing refugees and providing the opposite of remembering. To coin a Anglican clergyman, Parkes’ worldview a safe haven in his home at Barley, phrase, we have to remember to forget. was bound to make him an outsider on Cambridgeshire; fighting Nazi and fascist In this respect, James Parkes is not alone. critical Christian issues. First was Parkes’ propaganda; providing the intellectual, There has been a recent surge of memory insistence from primary sources that work with regard to what have become the conceptual portrait of Jews drawn formalised as ‘Britain’s heroes of the in the first three centuries by Church James Parkes is not Holocaust’, a governmental scheme that fathers laid the foundation on which a alone. There has been a was inaugurated by then Prime Minister ‘superstructure’ of anti-Jewish theology, recent surge of memory Gordon Brown in 2010. The list of those religious coercion, and legalized work with regard to given this award is as revealing as those oppression was sustained through the who have not been recognised, whether centuries, making the claims of modern what have become alive or not. Perhaps the most consistent antisemitism ‘credible’. Second was his formalised as ‘Britain’s and intensive campaigner for persecuted pioneering rejection of the claim that European Jewry who combined work James Parkes and heroes of the Holocaust’. Morton Fierman, 1977

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James Parkes in inside and outside of parliament, for The trio of James Parkes, the World Union of Jewish Students and his room at Ripon example, was the MP Eleanor Rathbone, Eleanor Rathbone and the future grandfather of British actress Hall, Oxford, with who, in her premature death in 1946, Rachel Weisz. Parkes’ effort on behalf of his flat square for pretty much worked herself to the Victor Gollancz have British entry for Teich began immediately reading, 1923 grave over concern for Jewish refugees. been largely (and sadly) after Hitler’s annexation of Austria and Likewise the publisher Victor Gollancz is airbrushed from history it stretched from England to Canada largely forgotten in this respect in spite in terms of Holocaust and the United States, wherever Parkes of penning perhaps the most brilliant travelled, over the next nine months. It and influential polemic of Britain’s memory, whereas others was early January 1939 before Teich was Home Front - Rescue the Perishing, have received recognition granted entry to Britain and welcomed ten thousand words of impassioned for work they either to Parkes’ home in Barley. Teich’s Catholic engagement written on Christmas Day failed to do or which was wife and daughter were also there before 1942 - the energy of which, coupled with the outbreak of war, and the three of public lectures demanding government deeply flawed. them remained through the end of the measures to save European Jewry, led to year, during which time Parkes gained a a nervous breakdown. His work on behalf of Jewish student place for their daughter in a Cambridge victims of antisemitism is also visible in Catholic school. The family remained The trio of James Parkes, Eleanor his May 1933 appointment as head of an with Parkes until he was able to settle Rathbone and Victor Gollancz have been autonomous committee charged with them in a small cottage at Barley in largely (and sadly) airbrushed from history the development of an ISS programme January 1940, where they lived for the in terms of Holocaust memory, whereas for student refugee relief. While he was duration of the war. others have received recognition for work raising programme funds in Canada the they either failed to do or which was following October, the League of Nations Teich was far from being alone among deeply flawed. Examples include Dennis appointed American James McDonald those rescued and helped by Parkes. It is Avey, who fabricated saving Jews in as High Commissioner for Refugees from difficult to recover the full extent of his Auschwitz where he was a British prisoner Germany and, on the same day of the refugee efforts, however, as he destroyed of war, and the Scottish missionary Jane appointment, Parkes was recommended all of their personal files in the war, Haining, who died in the same camp as McDonald’s non-Jewish expert. As part fearing it would leave them vulnerable and had been matron of a conversionist of McDonald’s initial travelling staff, Parkes if the Nazis invaded. But amongst the school for Jewish girls in Budapest. sailed from New York in early November, many were Emanuel (Bodo) Weiner, who meeting regularly during the passage was living with Parkes at Barley in the Britain’s postwar confrontation with and then accompanying him to the first summer of 1936 while awaiting funds the Holocaust still remains incomplete informal High Commission meetings and permission for passage to Palestine, and distorted by crude attack and at the Hotel du Rhin in Paris. While this and Wolfgang Buesing, a non-Aryan equally distorted apologetica and association did not result in Parkes’ pastor who was at Barley soon after celebration, and it is within this unsubtle acceptance of a permanent position, the Anschluss and for whom Parkes matrix of remembering that the the committee that he headed for ISS organized funds from Oxbridge chaplains restriction in the 1930s and providing importance’ of a national Jewish home Parkes had just begun his series of Holocaust activism of James Parkes has was officially named as the responsible and theology dons. Colin Richmond, refuge for those in transit, Parkes in Palestine, and to do so against the Canadian lectures two weeks later been subject to collective forgetting. refugee-student arm of the High biographer of Parkes, lists also Rabbi continued to work intensively at an repeated protests of Sir Neill Malcolm when the Kristallnacht pogrom of Commission; and by March 1934, some Eschelbacher of Duesseldorf, who was international level. In late August 1938 that ‘what happened in Palestine was Nazi violence in Germany and Austria James Parkes and 1325 refugee students had successfully the father of his first research secretary, he ‘accepted an urgent appeal’ for comparatively unimportant’. He also erupted on 9 November, and he was Refugees from Nazism benefited from the programme that he and Irene Harland, about whom little is three weeks of lectures and national argued for the organization of Jews and asked to stay in order to ‘aid and advise’ Parkes’ work on Jewish matters with created and orchestrated. known. What is known with acuity is that broadcasts on antisemitism and Christians who could stand as a united on the formation of a national Canadian the International Student Service Parkes’ refuge in Barley functioned as a refugees through University of Toronto collaborative front on behalf of the refugee committee. After finishing in (ISS) between 1928 and 1934 dealt After relocating in England in 1935 temporary safe haven for both refugees for early November, and, as soon as increasing refugee population. Warning Canada, he arrived in New York the directly with the increasing antisemitic Parkes’ home in Barley became an and evacuees throughout the years of the invitation was accepted, additional that the refugee problem would only get second week in December to his series nationalism in eastern European open door refuge for countless others war, who averaged between five and lectures began to be scheduled in worse, he urged presciently that ‘we must of scheduled lectures in America, universities that was causing Jewish who were fleeing Hitler’s advancing seven at any one time. Ian Karten, then Connecticut, Massachusetts, and the be prepared to see an immense tragedy spending his first open morning eight expatriate students to flee antisemitic aggressions. As example of the many a refugee student studying engineering, New York metropolitan area by the New overtake the Jews’. days later at the National Coordinating violence and denial of university who found solace there is Alexander and later the main benefactor of the York based League for Fair Play. Before Committee for German Refugees. education. As part of his innovative and Teich, a former Viennese associate from Parkes Institute, recalled being invited leaving for Canada, Parkes fulfilled a It is difficult to recover During all of these weeks of lectures, daring initiative to mitigate the student to afternoon tea at Barley just before privately scheduled event at Chatham broadcasts, and consultations in both violence, Parkes was directly involved with the war. Both the books stored in every House in late October, which included the full extent of his countries, Parkes still managed to find students caught in the web of escalating Parkes’ home in Barley conceivable place that were to become such influential discussants as Anthony refugee efforts, however, the time to circulate Alexander Teich’s antisemitism, not only by bringing Jewish became an open door the Parkes Library, and Parkes’ generosity de Rothschild, Sir Neill Malcolm, Sir John as he destroyed all of CV in search of funds and sponsors. and non-Jewish nationalist students refuge for countless and kindness were to remain in Ian’s Hope Simpson, Sir Edward Peacock, their personal files in together for mediated discussion but memory for the rest of his life. and Sir Frederick Pedler. His increasing Parkes’ urging in 1938 for groups of also by travelling extensively to all of others who were fleeing concern about the reluctance of nations the war, fearing it would Jews and Christians to stand together the European countries affected by Hitler’s advancing Alongside the hard work of getting to open their doors to Jews led him to leave them vulnerable if was a strong indication of his desire anti-Jewish nationalist aggressions. aggressions. through the ‘Paper Walls’ of immigration argue before this group for the ‘immense the Nazis invaded. for a body such as the CCJ. His concern

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about the inadequacy of British Christian Hitler was not only threatening but during the years of killing is perhaps responses to refugees was already actually carrying out the policy of best distilled in this somewhat chilling apparent soon after he accepted Bishop destroying the whole Jewish population bureaucratic image: each time he wrote Bell’s invitation to be involved in the within his power. a summary for the Foreign Office on formation of the Church of England the number of Jews murdered, the civil Committee for Non-Aryan Christians Six million human beings, from infants servants removed a zero. in Germany in late 1937. When he and in arms to old men and women, were Norman Bentwich were then asked to be to be deliberately killed in cold blood. Concluding Thoughts keynote speakers for a select conference They were sealed into wagons whose Nicholas de Lange, the first Parkes of seventy in the Jerusalem Chamber of floors were covered with unslaked Fellow at the University of Southampton, Westminister Abbey on 1 February 1938, lime. They were taken out in rows and notes that the reason that James Parkes one of Parkes’ main points had to do with machine gunned. They were used for is now rarely cited is ‘really a kind of the unacceptable discrepancy between experiments in the effectiveness of tribute. His work has not been rendered Jewish and Christian relief support. He poison gases. They were electrocuted. obsolete or cast aside, it has simply been juxtaposed stories of Jewish generosity They were starved by the withholding of institutionalised to the point that it is that extended even to converted Jews all food. Or the agony was prolonged by taken for granted.’ In the area of interfaith with this stark Christian duality: ‘We send totally insufficient rations. dialogue, Christianity’s acceptance of its missions to convert the Jews’ while at role in the history of antisemitism, and the the same time ‘leav[ing] them to look Parkes then made the remarkable and end of blatant conversionist tendencies, after refugees who are members of our memorable statement that all surviving all of this has a large element of truth. But own faith’. He argued further that the Jews should be brought to Britain if it it is perhaps time to combat the amnesia refugee committee offered ‘what might was feasible to do so: of Parkes’ role during the Nazi era and to be the last opportunity to re-establish recognise that he, perhaps more than the reputation of Christendom in the There is only one answer for men anyone else in the British Christian world, face of Jewry’, urging that actions must who still believe there is any nobility in was a ‘righteous among the nations’. be taken which at least suggest that the cause for which we are fighting: we Parkes stands as an extraordinary example there is ‘something real in our practical will receive them. And if there really be against the generalized misunderstanding Christianity, for which we so constantly three million of them we will thank god that nothing was known about the claim a virtue that others do not possess.’ that we have been able to save so many Holocaust amongst Western Allies and from hitler’s clutches. And if there be a that there were no practical suggestions The Holocaust and jewish problem to solve, we will solve it as on how the Jews might be saved. He the Second World War civilised men and not as murderers. fought tirelessly for Jewish rights; he was With the outbreak of war, Parkes and a key figure in international and national other activists became increasingly If Parkes’ urging seems idealistic bodies, both secular and religious, which frustrated with the British government’s and remote from political reality, the brought out thousands of Jews; he refusal first to allow pre-September example of Angela Merkel and opening was personally involved in the rescue 1939 visas to be honoured and second Germany’s borders to Syrian and other and relief of many individuals; and he to consider actions that might have led refugees in 2015 comes to mind. To passionately publicized the Jewish fate to the rescue or relief of European Jewry. Merkel, the legacy of her country’s during the war, not only to save those In an essay entitled ‘The Fate of the murderous past meant that there was surviving but to rescue for posterity the Jews’ in 6 December 1939 issue of The no choice. To Parkes, his country in 1943, moral standing of Western humanity. It Christian News Letter, Parkes penned despite its heroic fight against Nazism, is time to put James Parkes back into the the first public report to Christendom was still letting itself down. frame. He deserves to be remembered in about Nazi war-atrocities against Jews, his own right but also as a model for the with emphasis on the Nazi Jewish This brilliant, impassioned article was future in accepting the ‘other’ as an equal Reserve in (Lublin) Poland which was never published – why is not fully clear. with a valid history of her own. ■ ‘not intended to lead to anything but... extermination’. Thereafter he monitored Parkes’ ongoing attempts to ● The images are courtesy of the Special the increasingly dire situation closely communicate to the British government Collections, Hartley Library, University of and was acutely aware that the Nazis the scale of Jewish mass destruction Southampton, which contains the Parkes were living up to their promise to Library and Anglo-Jewish Archives. For exterminate the Jews. In January 1943 further information go to https://www. Parkes typed a passionate article on ‘The Nicholas de Lange, southampton.ac.uk/archives Massacre of the Jews: Future Vengeance the first Parkes Fellow or Present Help?’ Roughly 1,500 words at the University of ● Professor Tony Kushner and in length and caught in the style and Southampton, notes that Dr Carolyn Sanzenbacher typographical presentation reproduced Parkes Institute for the Study of Jewish/ here, he outlined with remarkable the reason that James non-Jewish Relations, accuracy what had already happened to Parkes is now rarely cited University of Southampton James Parkes, the Jews (and how): Cambridge, 1962 is ‘really a kind of tribute.’

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The Importance of Jesus the Jew Why is Jesus’ Jewish identity important? Leading scholar Professor Amy-Jill Levine, who has pioneered Jewish scholarship of the New Testament, makes the case.

esus’ Jewish identity in patriarchs; and from them, according to terms of ethnicity, practice, and the flesh, comes the Messiah” (Romans belief is evident from the New 9:4-5). Testament. Matthew (1:1-17) and Luke (3:23-38) each present In December 2019, the Israeli genealogiesJ placing Jesus in the family newspaper Haaretz published an article of Abraham and David. Luke depicts entitled, “‘Jesus Was Not a Jew!’ Clueless Jesus’s circumcision (2:21) and his Remark by Far-right Politician Sparks presentation in the Temple (2:22-39). Outrage in Italy.” Fabio Tuiach — a Jesus bases his teachings on the Torah council member in Trieste – remarked and the Prophets, which as he states, he concerning comments by Holocaust “comes not to abolish but to fulfill” survivor and now Italian parliamentarian (Matthew 5:17). He visits synagogues on Liliana Segre, “as someone who is the Sabbath, “as was his custom” (Luke deeply Catholic, I was confused and 4:16). He debates with fellow Jews offended because she said Jesus was about how best to understand and to a Jew — while for me he was the Son enact Torah. And he dies as a Jew on a of God.” This episode shows in multiple Roman cross, with the titulus reading, ways why Jesus’ Jewish identity matters “Jesus of Nazareth, King of the Jews” historically, theologically, ethically, and (Mark 15:26). Paul notes that Jesus was culturally, and how ignorance of that “descended from David according to the identity is an opening to bigotry. flesh” (Romans 1:3). When describing his own people, his “kindred according to the flesh,” Paul insists that “to them This episode shows in belong the adoption, the glory [i.e., the multiple ways why Jesus’ divine presence], the covenants, the Jewish identity matters Amy-Jill Levine in 2019 speaks giving of the law, the worship [i.e., the on ‘Understanding Jesus Means sacrificial protocols of the Temple], and historically, theologically, Understanding Judaism’ the promises; to them belong the ethically, and culturally

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Historically, we cannot understand Historically, we cannot Jewish history, and the Gospels preserve Jesus unless we understand his Jewish understand Jesus unless much of that history. The first person context. As the Roman Catholic Church’s in literature called “Rabbi” is Jesus of Commission for Religious Relations with we understand his Nazareth (Mark 9:5), and many of his the Jews in their 2015 “The Gifts and Jewish context. teachings find their grounding in what the Calling of G-d are Irrevocable (Rom would become rabbinic methods of 11:29)” stated, “Jesus was a Jew, was argumentation. Jesus is a Jew and so is at home in the Jewish tradition of his the synagogues and the Temple, and part of Jewish history; actions taken in time, and was decisively shaped by this control over their own funds are but a his name, for good and for ill, are also religious milieu (cf. “Ecclesia in Medio few of the indications that they were part of Jewish history. Oriente”, 20). His first disciples gathered not oppressed and repressed by their around him had the same heritage tradition. The lex talionis, or “eye for an Theologically, for Christians to ignore and were defined by the same Jewish eye,” is never shown enacted in Jewish or dismiss Jesus’ Jewish identity is to tradition in their everyday life.” sources, and the rabbis make clear that engage in “Docetism,” the heretical the law sets a legal principle demanding belief that Jesus only appeared This context is more than just Jesus’ monetary compensation in cases of loss human. To yank Jesus out of his Jewish understanding of what became the of limb. Jesus, in speaking of turning the context denies both the incarnation Tanakh, the Jewish Scriptures; it is also other cheek, changes the subject. and the resurrection, even as it resists his living in a Jewish environment, understanding what his words might according to the rhythms of the When Jesus debates fellow Jews have meant to the people who first culture. In terms of time, Jesus lived about Torah, he is – contrary to the heard them. in a community that celebrated thinking of some Christians – not Sabbaths and festivals, circumcisions rejecting either other Jews or Torah; he Ethically, recognizing, as the Christian and weddings. In terms of place, is doing what Jews do: discussing how Scholars Group on Jewish-Christian he recognized the importance of best to live according to the Torah’s Relations proclaims, “Jesus of Nazareth Jerusalem, the “holy city” (Matthew 4:5) guidance. Even claims that he was the lived and died as a faithful Jew,” and wept over its fate (Matthew 23:37// messiah fit into a first-century Jewish serves as a check against Christians Luke 13:34). In terms of diet and dress, context. holding antisemitic views, the racist language and learning, his context was bigotry based in the idea that Jews are thoroughly Jewish. If we misunderstand Indeed, understanding Jesus in psychologically and physiologically the context, we misunderstand Jesus. his Jewish context helps Jews learn subhuman. Ethically, recognizing how something about our own history. that context functioned prevents And if we misunderstand this context Jewish educational programs typically Christian preaching and teaching from as well as Jesus’ place within it, we risk skip over the first centuries BCE and CE, setting Jesus over and against that inculcating or reinforcing anti-Jewish with an occasional nod to Hillel, Jesus’ context and then painting the context stereotypes. Erroneous understandings slightly older contemporary. To move in noxious colors. of robustly diverse Jewish traditions from the Maccabees in the mid-second include the claim that Jews equated century BCE to the Mishnah in the early Ethically as well, it would be good Amy-Jill Levine in 2019 speaks on ‘Understanding Jesus wealth with righteousness and third century CE is to miss much of for Jews to recognize that even Means Understanding Judaism’ poverty with sinfulness, whereas though Christianity and Judaism are Jesus disrupted this connection; they quite different branches, we share include the assertions that Judaism Theologically, for the same root structure, that of late epitomized misogyny whereas Jesus Second Temple Judaism; to deny this Finally, culturally Jesus has been a part Ethically as well, it beliefs in order to recognize the human, invented feminism, and that Jews Christians to ignore or connection is not only historically of the Jewish tradition in literature and would be good for Jews Jewish Jesus. Theology is not necessary practice retributive justice (an “eye for dismiss Jesus’ Jewish ignorant, it is ethically vapid. Some art. As Marc Brettler and I pointed out to recognize that even to appreciate the stories the Gospels an eye”) when Jesus invents pacifism identity is to engage in Jewish writings from the rabbinic, in an article for Melilah, “Writers such tell, or to recognize the harm that select though Christianity ■ (“turn the other cheek”). Jews did “Docetism,” the heretical medieval, and even a few as Moses Mendelssohn (1729-1786), interpretations of them have caused. not equate poverty and sin; if they contemporary sources speak of Jesus, Abraham Geiger (1810-1874), Claude and Judaism are quite did, there would be no reason for the belief that Jesus only and his followers, in insulting terms. Montefiore (1858-1938), Stephen Wise different branches, we ● Professor Amy-Jill Levine commandments to care for the poor, appeared human. To Better historical awareness of how (1874-1949), Martin Buber (1878-1965), share the same root Vanderbilt University Divinity School the promotion of tzedakah (“charity”), Jesus fit within his own Jewish setting and Joseph Klausner (1874-1958) yank Jesus out of his structure, that of late or the condemnation of the rich in Jewish context denies coupled with a greater sensitivity to sought to reclaim Jesus for the Jewish Torah, Prophets, Writings, Rabbinic the negative impact of any polemic tradition.” Sholem Asch’s 1909 short Second Temple Judaism. texts, and all the way to present-day both the incarnation and would be a better Jewish response story “In a carnival nakht” and Uri Zvi teachings for failing to support those the resurrection, even as to Christian theological claims. If we Greenberg’s 1920 poem “Golgotha,” who need economic help. Judaism did it resists understanding Jews want Christians to respect us as along with Marc Chagall’s 1938 “White Jews do not need to worship Jesus not epitomize misogyny, as inter alia, Jews and to respect Judaism, then we Crucifixion,” Mark Rothko’s series on as Lord or Savior in order to appreciate all the Jewish women in the Gospels what his words might owe them the same courtesy. Part of Jesus’ crucifixion (1942-43), are just a some of his teachings, even as we may demonstrate: their freedom of travel, have meant to the people that respect is knowing about these few of the Jewish retellings of the story disagree with others. Christians do home ownership, public presence in who first heard them. common roots. of Jesus. not need to sacrifice their theological

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‘I Myself am an Israelite’: Paul, the Jewish Apostle to the Nations The Apostle Paul is second only to Jesus in importance in the history of Christianity. Why is his Jewish identity significant?Professor Paula Fredriksen, a leading scholar of the historical Jesus as well as ancient Judaism and Christianity, explores the issue.

he writings of Paul, his and in Jerusalem’s temple. He keeps of the post-resurrection community. apostle or “emissary,” the Jewish festivals. He recites the Paul moved through a network of represent the only stratum Sh’ma and the Ten Commandments. Mediterranean diaspora synagogue of evidence that we have He prays to the Jewish God. He even communities. It was there that he found from the first generation of wears tzitziot, the “fringes”—visible his pagan audiences. this movement. At first glance, the today on the corners of the tallit, or Tcontrasts between Jesus and Paul seem Jewish prayer shawl—mandated in What were pagans stark. Paul was well-educated and urbane. Deuteronomy to remind the wearer of doing in synagogues? His vernacular was Greek. His scriptural God’s commandments. That depended, of course, on the tradition drew on the Greek translations of particular pagan. Magicians frequented sacred texts achieved by Alexandrian Jews Paul’s Jewish social context in the synagogues, to learn how to access the several centuries before his lifetime. Paul Roman Diaspora, by contrast, is all but power of the Jewish god in their spells. traveled widely in the Roman Diaspora. invisible. Given his gentile audience, it The synagogue was the place where And he taught his message of God’s scarcely seems to impose itself at all. such practitioners could hear stories coming kingdom not to fellow Jews, but But. But archaeology, inscriptions, the about this god, read aloud in their to ta ethnē, “the nations” – that is, to ethnic complaints of classical authors and of own Greek vernacular. Other pagans others, “pagans” in later Christian parlance, later bishops and church fathers, all help were grand patrons of synagogue who worshiped traditional Greco-Roman to fill in a picture provided in the New communities. Julia Severa, a Roman divinities. Convinced that the messianic Testament’s Acts of the Apostles, which aristocrat and contemporary of Paul’s, age had begun, Paul sought to bring recounts a story of the first decades built a prayer-house for a Jewish about one of the signs of his new age: the community in Asia Minor (modern-day turning of pagans from the worship of Turkey). The synagogue inscription their native gods to an exclusive devotion Paul’s Jewish context is makes note of her largesse. Yet another to Israel’s God. all but invisible. Given his inscription, however, relates that Julia was also a priestess in the cult of the Another difference: Jesus’s own gentile audience, it Julian emperors. Another pagan lady, The Apostle Paul at his Writing Jewishness is evident from the gospel scarcely seems to impose Capitolina, some two centuries later, Desk, Rembrandt, c 1657 stories. He worships in synagogues itself at all. But… refurbished a synagogue’s interior. Her

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husband held a life-time appointment Christian-Jewish Israel to worship the one true God. The combats, urban festivals, the virtuoso as a priest of Zeus. Still other affiliated interfaith communities positive response that Paul received rhetorical performances of Roman pagans were solicited by (and, in stone, from his ex-pagan gentile assemblies bishops: Jews, too, were there. The thanked for) contributions to various suffered, dwindled, and confirmed him in his conviction that he toxic rhetoric of separation, whether Jewish fund drives. And other pagans eventually died in the knew the time on God’s clock. episcopal or rabbinical, reveals precisely showed up at synagogue simply to long dark night of the what it repudiates: the comfortable show respect to the Jews’ god, without post-Roman West. Time, however, continued to continue. “interfaith” matrix of the Roman city. abridging the respect shown to their The movement that Paul so energetically own gods. (Roman writers sometimes sponsored went on to flourish in Modern interfaith initiatives, I think, complained about this, seeing it as a the diaspora synagogue, familiar with vigorous variety. We know from diverse should draw strength from these slippery slope that could lead to what we these terms, fit both of these criteria. second-century gentile Christian figures historical facts. In antiquity, Jews and call “conversion” to Judaism.) When Paul encountered them, they were that gospels and apostolic letters were non-Jews interacted intimately. During worshipping their own gods, and they read and interpreted in a multitude of its early years, the Jesus movement was Acts refers to such pagans as “god- were listening – in Greek – to traditional very different contexts. Political events able to spread in the Diaspora, and so fearers,” a phrase that corresponds to the Jewish scriptural stories. also imposed new meanings. The Roman to readily incorporate gentiles, precisely different terms for this population found destruction of Jerusalem and its Temple because of this urban social webbing. in inscriptions, in various literary sources, But Paul made a demand of these in 70 CE and, some six decades after Had things been otherwise, how could and in later rabbinic texts. Delicately, pagans that the synagogue had never that, the Jews’ defeat in the Bar Kochba the message have spread? And despite Acts refrains from stating what all our made, and would never make. If they revolt (132-135 CE) served to inculpate later imperial muscle and episcopal evidence proclaims: such people were were followers of Jesus, he insisted, Jews and to exculpate Rome for Jesus’ and rabbinic resistance, urban religious active pagans, worshiping their own they had to leave their old gods behind. crucifixion. Some gentile churches populations continued to mix and gods while introducing the Jewish god These non-Jews, in other words, had to became virulently anti-Jewish. mingle for centuries after Constantine. into their native pantheons. Diaspora become ex-pagans. But Paul insisted Jews (obviously a minority in whatever with equal force that male ex-pagan And yet—intriguingly; counter- Christian-Jewish interfaith pagan city of residence) evidently had pagans were not to “become” Jews by intuitively; surprisingly—Mediterranean communities suffered, dwindled, and no problem with this behavior; nor did receiving circumcision – in our terms, by mixing continued in diaspora eventually died in the long dark night they make any demand that their pagan “converting.” They had to remain non- synagogues. Gentiles whether pagan or of the post-Roman West. Reconfigured neighbors cease worshiping native Jews. Paul also demanded that they Christian, for centuries after Constantine through pseudo-scientific racism, deities. Exclusive worship of the God of live according to the first two of the Ten declared his allegiance to Christianity, Christian anti-Judaism in the 20th Israel was a demand that God had made Commandments: No other gods, and continued to frequent Jewish century propelled the mass murder of of Israel alone. no idols. In his letter to the Romans, Paul assemblies, to participate in Jewish fasts European Jews. The current repudiation additionally listed the commandments and feasts, to take oaths before Torah of such hateful behaviors, then, is more This synagogue-going pagan of the Law’s “second table”: No adultery. scrolls, to listen to Bible stories in their than a step toward tikkun, repair of the population is the most likely audience No murder. No theft. No coveting (Rom vernacular, to ask rabbis to bless their world. It actually harks back, socially and for Paul’s letters. We have two reasons 13:9). Despite his reputation as the fields. We know about this because morally, to the foundational generations to think this. The first is that Paul apostle of the “Law-free” gospel, Paul Church Fathers criticize such behavior of this messianic movement, when forthrightly acknowledges these people’s expected – indeed, insisted upon – in their polemics, bishops complain universal redemption—“the fullness former worship of other gods, which he an unprecedented degree of gentile about it in their sermons, and Church of the gentiles, and all Israel,” as Paul condemns as “idolatry” (e.g., 1 Thess 1:9: obedience to Torah, to Jewish law. Why? councils continued to legislate against proclaimed (Rom 11:25-26)—described “You turned to God from idols”; Galatians it. Christians even enlisted imperial law eschatological hope. Paul may not, 4:8 “Formerly, when you did not know The answer is two-fold. First, on to enforce separation. But ecclesiastical after all, have known what time it was God, you were slaves to those who by the basis of his experience of Jesus’ ideology prevailed only slowly, during on God’s clock. But he did have the nature are not gods”). The second is resurrection, Paul inferred that the hour the long centuries of the post-Roman measure of his god’s moral compass: that he peppers his letters with terms of God’s kingdom—thus, of the general Middle Ages. In Paul’s day, by contrast–- it embraced all humanity. Paul’s god that would be significant only to a resurrection—was at hand. Second, and long before; and for long after – Isaiah’s god; Jesus’ god; Israel’s god— population already familiar with Jewish Paul framed this belief within Jewish – non-Jews (again, whether pagan or, throws no one away. Those made in this names and ideas: “Abraham”; “David”; prophetic traditions about gentile eventually, Christian) were drawn to divine image should strive for no less. ■ “Adam”; “God’s kingdom”; “messiah” (in inclusion in Israel’s redemption at the Jewish celebrations of the God of Israel. Greek, “Christos”); “resurrection”; and, End of the Age. When God’s kingdom Foot traffic went both ways. Jews also ● Professor Paula Fredriksen not least, ethnê, “gentiles,” the Jewish came, sang these traditions, pagans frequented pagan and Christian spaces. The Hebrew University, Jerusalem term for “everybody else.” The pagans of would destroy their idols and turn with Theatrical productions, gladiatorial

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Christians have a responsibility to ensure that whatever they may say about Judaism is informed by continuing dialogue with How do Christians See Jewish people. It is important to listen carefully and discernment to the range of voices of Jewish people themselves.

The structure of the report falls into Themselves in Their New two parts: (1) theological frameworks; (2) critical issues. Four of the latter in particular are treated: (i) mission and evangelism; (ii) teaching and preaching; Relationship With Jews? (iii) the Land of Israel; (iv) ethical discernment and common action. , Chair of the Council of Christians and Jews, Bishop Michael Ipgrave I do not intend this morning to go delivered this keynote address at the Annual Meeting of the International through all of the ground covered by report in detail. In keeping with the Council of Christians and Jews in 2019. In his address, Bishop Michael offered question I have been assigned, I want his reflections on the Church of England’s report God’s Unfailing Word, which to focus on the question of Christian self-understanding. On the basis of the was published in November 2019. approach taken by our report, I have myself three reflections on Christian self-understanding in light of our new relationship with Jewish people. It seems will focus in this presentation on where we stand on a range of issues in The Church of England has a very to me that Christianity is: (1) indubitably Christian self-perception in light of Christian-Jewish relations; while many such wide range of experiences and views; dangerous; (2) irreducibly particular; and our new relationship with Jews, documents exist in the ecumenical world we are often, and rightly, described as a (3) irreversibly missional. and not on the self-perception of today, this is the first time that the Church ‘messy church’. The methodology of the Jewish people; nor will I spend of England as such has sought to gather report reflects that diversity. It can be 1 Indubitably dangerous time mapping what that new up its thinking and practice in this area. The quite difficult to discern the Anglican By this I mean that Christianity has the Irelationship in fact looks like. While I report is set to be published later this year position on some issues, so at times potential to cause great damage to have the honour of chairing the Council by our Faith and Order Commission. It finds we map out a number of positions Jewish people. We know that this is the of Christians and Jews, I will be speaking its starting point in the following principle, held with integrity by Anglicans; we case because historically it has caused as a bishop in the Church of England – the first of five which underpin the report: also identify an outer limit on some such damage, as the third principle in our that is to say, from a specifically questions, beyond which views not report states: Christian (and Anglican) perspective, The Christian-Jewish relationship is a acceptable; and at times we point to rather than from the perspective of gift of God to the church, which is to be a core position on which we can all Christians have been guilty of promoting Christian-Jewish relations as such. received with care, respect and gratitude, agree. So another of our principles (the and fostering negative stereotypes of so that we may learn more fully about fourth) states: Jewish people that have contributed to We all recognise that very different God’s purposes for us and all the world. grave suffering and injustice. They therefore answers to this question would be In other words, this specific Careful discernment is needed as to have a duty to be alert to the continuation given by different Christians, both relationship is generative for Christian where Christians should be able to agree of such stereotyping and to resist it. because Christian-Jewish relationships identity. I will say more later about its on clear affirmations … where a range of are in fact very different in different particularity. positions that can be held with integrity The historical evidence is places and also because they are can be identified, and where there is a overwhelming and well-known to interpreted very differently by responsibility to challenge views expressed ICCJ members. The long and virulent different Christians . This is a really The Christian-Jewish by some within the church. tradition of the enseignement du important point for Anglicans, who are relationship is a gift mépris means that as Christians we need notoriously diverse or discordant. of God to the church, We also recognise that there is to acknowledge and repent of ‘ecclesial Bishop Michael enormous diversity in the Jewish complicity in the evils of antisemitism’. Ipgrave speaking at I want to refer particularly to the Church which is to be received community, and that a conversation The Rabbi-Clergy of England, where we have been recently with care, respect, and needs to go on between us about this – in Yet more than repentance is also Conference 2018 working on a document expressing gratitude. the words of another principle, the fifth: needed; we are called to ‘walk in newness

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of life’, recognising that there is another We cannot understand them to an inferior status. Although Dialogue, presented to the 1988 Lambeth way. Another of our principles affirms the church’s identity there are significant differences between Conference of Bishops put it: that Christianity has also the potential to Christianity and Judaism in their reading be an antidote to antisemitism, without except in relationship of these common texts, both receive them Jews, Muslims and Christians have a being any less Christian; indeed, through with Judaism. In fact, as inspired by God, enabling the people common mission. They share a mission being more authentically Christian, as our contemporary of God to hear the word of God today … to the world that God’s name may be the second principle states: church often devalues The relationship between Christianity and honoured: ‘Hallowed be your name’. Judaism is characterised by both kinship Truthful thinking and right acting this particularity. and divergence. How far is it realistic for Christians with regard to Christian-Jewish relations and Jews to speak the language of follow from ‘the faith which is revealed forms. We still see it in its original form in We need to think carefully what we mission together? It is not surprising Bishop Michael in the Holy Scriptures and set forth in the some places, but this virus can change mean when speak of Christianity as a that ‘missional’ language is central to Ipgrave at the catholic creeds and to which the historic and attach itself to new hosts. Particularly ‘universal’ religion. This cannot simply Bridge Award 2019 Christianity in a way that it is not in formularies of the Church of England bear today, we see the virus re-emerging mean something which is better than a Judaism, where its historical associations witness’. They do not undermine or dilute it. in some of language used around the more limited view; an account like that are still negative. There is, for example, conflict in Israel-Palestine, including could easily lead (and has easily led) to relationship with Judaism also has identity in the way that you can say ‘Jews a striking ambivalence of usage within This history undoubtedly makes us some of the language used within the triumphalism, and to the obliteration of implications for Christian involvement are Jews’. Christianity is not primarily one paragraph of the 2015 document see ourselves in new light – or perhaps churches. This is a complex and contested difference. We must become aware of in all inter faith relations : if this is our the reception of an inheritance but of Orthodox Jewish appreciation of it would be better to say, in a new area, and the most difficult chapter in this danger, especially when ‘universal’ is ‘significant other’ from the beginning, an alignment with a story, and stories Christianity, To do the Will of our Father in shadow. Anti-Judaism in the Christian the report to write was Chapter 5, on really used just as a cloak for the values of then the way in which we respond to want to be shared with others. Thus the Heaven. Paragraph 3 states: tradition has never been attractive, but ‘The Land of Israel’. Undoubtedly, when modern western consumer capitalism. I or engage with other faiths will always mission impulse in Christianity is deep- it is particularly damaging when viewed people feel passionately about this feel that Western churches may come to be imprinted with this first relationship. seated and constitutive of who we are. ‘We Jews can acknowledge the ongoing retrospectively from the effects of the matter, they can sometimes reach down have a clearer perspective on this as we In treating of this, the report takes up constructive validity of Christianity as our modern antisemitism which it helped into anti-Judaic and antisemitic tropes. become more marginal in our societies, the evocative language of a ‘sacrament Yet this deep-seated impulse does partner in world redemption, without to prepare, and which culminated in The College of Bishops of the Church and learn to appreciate more deeply the of otherness’ coined by Walter Cardinal not need to be directed solely, or even any fear that this will be exploited for the Shoah. The precise relationship of England have adopted International diaspora Jewish experience of distinctive Kaspar: principally, or maybe even at all, to Jewish missionary purposes –’ between Christian anti-Judaism and Holocaust Remembrance Alliance’s living as a minority. people. We are now in a different place to secular antisemitism is much discussed, definition of antisemitism, with its list Judaism is as a sacrament of every where we were in previous periods of our here ‘missionary’ clearly has negative but there can be no doubt that such a of examples (they have more recently For us, universality must always and otherness that as such the Church must interacting history. In medieval Europe, connotation; but then the same relationship exists. been followed in this by the bishops of irreducibly be rooted in the particularism learn to discern, recognise and celebrate. for example, Jewish people were the only paragraph concludes: the Church in Wales), and this provides of the historical story which begins distinctive group within homogeneously This affects the way in which we see a benchmark to refer to. One dimension with the God of Abraham choosing and I believe that this gives Jewish- catholic society (apart from heretics, with ‘Neither of us can achieve G-d’s mission both our history and our present reality. which makes this a particularly complex delivering a people; the story of Jesus Christian relations, within the overall inter whom they were sometimes grouped), in the world alone –’ It is painful for us to recognise the area is the continuing presence of the only makes sense within that story, and faith scene, a paradigmatic (as distinct and mission was usually an attempt to shadow side of the teachings of great historic Christian community in Israel cannot be detached from it. Nostra from an exceptional) distinctiveness, in enforce uniformity. In the patristic period, the use of ‘mission’ here is broadly Christians of the past – such as St John and in Palestine. Indeed, Israel itself Aetate in Chapter 4 develops this theme this sense: that in every encounter with a Jews and Christians struggled with one aligned to the contemporary Christian Chrysostom, Martin Luther, or St Bernard provides a new context for Christian when it states: religious other, we are taken back to the another in their self-definitions, and view of mission as Missio Dei, a joining of Clairvaux, to name but three whose self-understanding, very different from encounter with Israel which is formative mission could not be separated from in with the ongoing work of God in spiritual influence has been important the historic Christian-Jewish dynamic of As the sacred synod searches into the for the Christian story. polemical argument. Now, by contrast, as rebuilding his world. And so Paragraph for me personally. How are we to cope Western Europe mystery of the Church, it remembers the Jews and Christians alike we find ourselves 4 of To do the Will of our Father in with this realisation of a shadow side? bond that spiritually ties the people of the 3 Irreversibly missional in a religiously diverse and secularising Heaven goes on to say: And does this reach back into our 2 Irreducibly particular New Covenant to Abraham’s stock. ‘Mission’ is often seen as a difficult or world, where our values can be shared scriptures, into the New Testament itself? Christianity is rooted in its relationship with embarrassing area in Christian-Jewish with a society drifting from God. ‘Both Jews and Christians have a That is a tangled and painful question; the people of Israel. Over the last fifty years We cannot understand the church’s relations, and it is not difficult to see common covenantal mission to perfect whatever answer we give, we cannot or so, the rediscovery of the Jewishness identity except in relationship with why: aggressive proselytism, forced So our report recognises mission as the world under the sovereignty of the approach our scriptures, and still less our of Jesus, and a renewed emphasis on the Judaism. In fact, our contemporary conversions, and fear of the destruction of one of those areas where ‘differences of Almighty.’ church’s tradition, unaware of the need Jewish origins of Christianity, remind us church often devalues this particularity, Jewish identity are all part of the history. perspective on the place of evangelism for caution, vigilance, and humility. We that this is for us a relationship like no other, as evidenced by the widespread We need to be very sensitive to the charge are to be expected’ among Christians, If this is right, then surely our relationship have lost our innocence, so that we can as the report explains: disparagement or disregard of Hebrew of theological aggression, particularly but also argues that mission is not just, or with Jewish people can help awaken no longer read Christian history just as Scriptures in church life. There is often a after the Shoah, and to recognise that mainly, about seeking to convert people us as Christians to our fundamentally hagiography. And we need in turn to Jesus of Nazareth, whom Christians functional Marcionism in Western church much Christian evangelism has been from one faith to another. Rather, there is missional identity. To work this out in reflect on our present ways of teaching, believe to be Israel’s Messiah and the life; and sometimes the claim in other coercive, manipulative, and disrespectful a sense in which it is something that can practice is a conversation between preaching, worshipping. I am glad to say Saviour of the world, lived and died as cultures that the story of Israel is not of Jewish identity. be shared. As the document The Way of Christians and Jews which is only just that CCJ is producing a resource on anti- a Jew in faithful service to ‘the God of definitive for them. In fact, though, this is beginning; but we know now that that Judaism and antisemitism for churches; Abraham, Isaac and Jacob’. The Scriptures a story which resonates across world. The However, mission is not just a conversation can be conducted in a there is much work to be done here. which informed and guided the life of Jesus report urges a rediscovery of the Jewish contested issue between Christians How far is it realistic for spirit of friendship and trust which our were the books the church now refers to groundedness of Christianity in our own and Jews; it is fundamental to Christian precursors did not enjoy. ■ The Archbishop of Canterbury has as the Old Testament, having resisted at a internal life as church. self-understanding. It seems to me Christians and Jews to referred to antisemitism as a ‘virus’, which formative stage attempts to remove them that we cannot simply say ‘Christians speak the language of ● Bishop Michael Ipgrave is constantly mutating into different from its canon of Scripture or relegate The particularity of Christianity’s are Christians’ as a matter of defined mission together? Chair of CCJ

22 Common Ground www.ccj.org.uk www.ccj.org.uk Common Ground 23 FeatureFeature FeatureFeature ‘What I have seen I shall never forget’ CCJ Senior Programme Manager Rob Thompson explores the liberation of Bergen-Belsen through the story of army chaplain, the Revd T. J. Stretch.

n April 1945, a week or so after Stretch ‘worked like ten its liberation. Their story has largely the liberation of Bergen-Belsen been lost from the historical record. Two concentration camp by British and men, distributing clothing, of the handful of Jewish chaplains were Canadian forces, a Church of helping to feed the sick, well-known in the Anglo-Jewish England priest was interviewed at spreading comfort, and community after the Second World War. the camp. His clerical collar peered holding services with his The Revds Leslie Hardman and Isaac Ithrough his army uniform, his hands Levy, rabbis of Hendon and Hampstead buried into two great pockets, and he colleagues at the mass United Synagogues respectively, were looked out from his glasses beyond a graves.’ both active in the Council of Christians microphone to a film camera from and Jews for many decades. But the Movietone News. He was stood in front writing. We cannot know how many Christian chaplains returned to their of a vast hole in the ground. ‘This survivors of Bergen-Belsen were met by parishes after the war and the memory morning’, the priest said, ‘we buried over T. J. Stretch in those days following of their contribution has not been 5,000 bodies. We don’t know who they Belsen’s liberation. But the evidence of studied until now. are. Behind me you can see a pit which his experience remains in the short will contain another 5,000. There are surviving clip from his interview and in a The stories of Christian army chaplains two others like it in preparation.’ three-page document, a report written are a unique example of how some by Stretch from within Belsen in the Christians responded to the evidence of The priest was the Revd T. J. Stretch, days after his arrival, and which is now the attempted destruction of the Jewish an army chaplain from Haverfordwest in held by the Imperial War Museum. peoples of Europe by the Nazis and their Pembrokeshire. He had, by the time he collaborators. Reflecting on T. J. Stretch’s was filmed, spent eight days at Belsen, Stretch was one of—at least—over experience of—and response to—Belsen, burying the dead, caring for the thirty Christian army chaplains who there are three things of significance. survivors, observing, listening, and ministered at Belsen in the weeks after Firstly, we can learn what a Christian chaplain did at Belsen. In the typhus- ridden environment of newly-liberated Belsen one of the first priorities was the burial of the dead and, as he indicated when he was interviewed by Movietone News, T. J. Stretch joined his Jewish chaplain colleagues in saying prayers over mass graves of thousands of victims. But after the dead were buried, Stretch turned his attention to the living and helped those he met to begin to regain their strength for the future. Paul Wyand, the Movietone newsman who interviewed T. J. Stretch in front of the burials, remembered that Stretch Memorial stele in ‘worked like ten men, distributing Army chaplain, Bergen-Belsen clothing, helping to feed the sick, the Revd T. J. Stretch

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spreading comfort, and holding services anonymised masses of victims, but as he was reflecting on who the victims ‘This is so ghastly a story with his colleagues at the mass graves.’ individuals with their own stories. In were and why they were at Belsen. He doing so, as a Christian minister he was acknowledged that, for many of Belsen’s that the whole world Stretch himself reported working in uniquely placed to consider the victims, it was their Jewishness which should know about it.’ partnership with the medical teams in Jewishness of Belsen, the specifically had singled them out for persecution. the early days after the liberation, anti-Jewish nature of Nazi policy, and in of Belsen, we are still learning new helping them to assess conditions in the this way his account provides an Thirdly and finally, Padre Stretch things about the Holocaust. camp. He wrote in his report: ‘I went interesting case of a Christian response reflected on how, and whether, he Understanding of the Shoah is still round the camp with a Doctor who to the Holocaust. This is the second ought to tell others of the experience: affected by distortion and commands a Hygiene Section. We aspect we can learn from Stretch’s story. misremembering of the historical estimated that there were over 2,000 ‘I don’t know whether I ought to write record. Research by the UCL Centre for bodies lying on the ground—there will Stretch made a real effort to try to this. Something seemed to tell me that Holocaust Education shows that only be more tomorrow.’ In carrying out understand who the victims of Belsen many may say it is a flight of my 15% of 11-18 year-olds are able to these assessments, Stretch were. ‘[W]ho are these people who have imagination […] But for all that, I feel it associate the word ‘Belsen’ with the demonstrated his own sensitivity to the suffered so much?’ he asked and then ought to be done […] This is so ghastly Holocaust. Where people do know of welfare and wellbeing of survivors. ‘This answered himself: ‘We don’t know; a story that the whole world should Belsen, their understanding has often morning’, he reported, ‘a girl limped nobody knows.’ Stretch listed some of know about it.’ been shaped through a British-narrated painfully towards me with hands the ‘crimes’ which the survivors had story of liberation and not one told entreatingly outstretched. She muttered apparently been interned for: listening Though they would find it difficult, it through the voices of Jews who something in the Hungarian tongue. I to anti-Nazi broadcasts, speaking out was in writing that chaplains first felt experienced and survived the camp. found out that she wanted something ‘against the state or against Hitler’, or able to articulate their response to And even historians of the Holocaust to drink so I spoke to a girl who was with ‘underground workers in occupied Belsen. When T. J. Stretch wrote his have passed over the accounts of these her and suggested that we got some countries’. Others, he emphasised, report, he signed and dated it ‘T. J. particular witnesses to Belsen’s water.’ Despite the desperate situations ‘belonged to different races and creeds; Stretch C. F., Belsen Camp, April 22nd liberation: the Christian army chaplains. of many of the people he engaged with, they were Poles or Jews—that was their 1945’ in a real effort to claim the Stretch tried to help. He spoke of his only crime.’ Here, Stretch demonstrated authenticity of his account. Just days But their story—and the contribution particular attention to the survivors’ that in the midst of his work at Belsen after the camp was liberated Stretch of chaplains like T. J. Stretch—deserve to health and wellbeing. He did not just was eager to state the truth of what he be known. Stretch demonstrated a bury the dead but he intimately had witnessed. special kind of pastoral care for engaged with the living, placing himself Despite the desperate survivors, he understood something of alongside them at the very beginning of situations of many of the His effort to respond to Belsen by the Jewishness of the survivors of the their long journey of care and people he engaged with, telling the truth was enforced by what Holocaust, and, most importantly, he recuperation. Stretch tried to help. He he did with the report. Stretch wrote for recognised the imperative of telling the a wide audience. The report was truth of what he witnessed. In this way, I In engaging in this pastoral care as an spoke of his particular dictated to his batman and several think, his work at Belsen was also army chaplain, the Revd Stretch was attention to the survivors’ copies were made. One was sent to conducted out of Stretch’s deep able to get to know survivors, not as health and wellbeing. Stretch’s superior, the Assistant Chaplain Christian faith. For what else is memory, General, the Revd J. W. G. Steele, who, remembering, and truth—in a world so recognising the importance of Stretch’s often plagued by the hatred behind account, sent it on 2 May, along with a deliberate falsity—but a radically report by the Revd Isaac Levy, to all defiant act of love? senior chaplains. In this way, Stretch’s response was circulated, read, and When he concluded his report of absorbed by other Christian clergy Belsen, Stretch wondered whether it serving in the British armed forces. At would be believed by his readers. His least one such chaplain, the Revd Bryan response was that ‘all I have written Isaac, kept his copy of Stretch’s report about I have seen. And what I have seen, for the rest of his life. Even more than I shall never forget. Never.’ this, Stretch’s report reached a still larger audience because it was sent to The In remembering Stretch’s experience Church Times and quickly published in and the lives of those he ministered to this mainstream Christian newspaper at Belsen, we too may commit to never later in May 1945. Part of Stretch’s forget the truth of the Holocaust. ■ intention was therefore not just to tell the truth but to ensure that the Church ● Rob Thompson at large—and Christians—would know CCJ Senior Programme Manager what he had witnessed. This article is based on Rob’s research for his recently completed MA in Jewish The Revd Why is it important to tell Stretch’s History and Culture from the University of T. J. Stretch story now? 75 years since the liberation Southampton. in later life

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CCJ Programme Manager Esther Sills has experience in refugee Deut 10:19 You shall love the stranger for you were issues both through her studies of Asylum and Immigration Law and strangers in the land of Egypt. her practical work supporting families in asylum accommodation. In this article, she reflects on how societies must start recognising those seeking refuge today as people, and promote an ethos of compassion and understanding in which their human rights are upheld.

he notion of refuge minority groups. Renouncing their continuing to be nothing more than can be understood to right to human dignity and brutally just that: dreams. Because the plight of have deeply engrained projecting them into a life of despair those seeking refuge today is so much within it the prospect of and hurt. Scarred and scared, and in more nuanced than the ostensible ‘Refugees: The hope. Hope of a better the desperate pursuit of sanctuary, need for relocation. And the future. A safer future. A future in which these people are being driven into assumption that refuge is found simply oldT wounds can heal and the status of exile; forced to leave their home and all at the crossing of a border … utopian being human can be reclaimed by that they know behind. Hoping, and premature. Oppression and those who have yet been treated as longing, to find a place where their hardships are exceeding the Journey of Healing such. Where one can escape callous suffering can cease, and their safety parameters of the countries which acts of injustice and seek protection. can be secured. A place of new these people are having to flee and And, where if that protection is indeed beginnings, where the possibility of thus resettlement in silos cannot be granted, can liberate that individual rebuild can be made possible. A place recognised to serve as the panacea to from the oppression of the social evils which, at a time when it is needed their suffering, or as a sufficient and Becoming which have forced them to flee. most, can provide, in salvation, refuge. provision of refuge. Enabling the recognition of these people as people at a time where the But finding such a place is scarce. A border crossed. place they called home has failed to And for many of those embarking on But a life left behind. do so. their own journey away from home and Having escaped the abuses of their towards a life of becoming human, and homelands, which are so plagued with Human Again’ Today violence, persecution, conflict healing, this concept of obtaining cruel social, economic and political and human rights violations are refuge remains to be intangible and regimes, these people are labelled the ruthlessly preying upon individuals and alien. Their dreams of finding sanctuary ‘lucky’ ones. The liberated. The

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Deut 1:17 You shall narrative so ethically twisted and toxic they live in a society which fails to not show favouritism in its construction of the refugee as a respect their basic human rights? We all subhuman group that our treatment bleed the same. This darkness is deep. Stories of Welcome: in judgement, small towards these people as chattels, for And this hate fractures lives. and great alike shall whom a subsidiary and substandard Two Rabbis With Open Arms you hear. form of justice has been deemed For refuge to be found, for wounds to acceptable, has come to suffice. We heal, for human dignity to be uring my family’s ongoing connection with the charity Refugees as she needed to find accommodation and complete the first part have catalysed divide, deliberately reinstalled the principles of hatred and at Home we have been hosting asylum seekers and refugees of her second set of medical qualifications. I had never appreciated obtainers of refuge. But, in reality, the thrusting the refugee into the realms of spite must erode, and the ethos of Din Manchester. From a young female doctor from Afghanistan to a until then the power and privilege of a safe home. She told us that path of uncertainty that lies ahead the ‘other’, fuelling a moral panic compassion and tolerance must be couple from Sudan, the experiences we have had have been varied she had never experienced safety and shelter until she had lived propels many of these people into a life demonising these people and constructed. Space must not be left for and powerful. The doctor who stayed with us was due to stay with us. The healing found through the simple and vital provision of turmoil, trapping them in limbo, and propagating a rhetoric of threat and harmful fictions, which dehumanise for a month initially to help her find her feet whilst she began her of a safe home was extraordinary for us all. After such hardship in inflicting upon them a new form of fear. Selfishly breeding this culture of those seeking refuge today, to re-training here under the British medical system. In that month her journey she remains part of our family and often says that our adversity. Signalling the emergence of xenophobia in aid of our own strategic fabricate, and the framework of a it was clear, firstly, how strong she was, and how unsettled her life relationships across continents and religions has taught her that there additional barriers in their journey to attempt to dismiss our social unified and common humanity must had been for so long. As a family we decided to offer her as long is good in the world after all. And we feel exactly the same. finding refuge. Surviving both the responsibility and condone our foul be reinstalled. Only through such atrocities faced at home and the perils actions. Passing the baton of active nurturing of the collective good ● Rabbi Robyn Ashworth-Steen of escape only to be confronted with a responsibility and firmly placing of humanity can the journey of healing Manchester Reform Synagogue system so morally inept and accountability at the feet of the and becoming human again progress, antithetical to justice that it displaced, instead of reflecting on the not only for the person facing the methodically obstructs their process of very social deficits and mechanisms struggles and trepidation of exile efused, rejected:’ E. came slowly down the stairs. She’d been leave to remain, that they will find somewhere better to sleep than healing and becoming human again. which have forced them to embark on today, but also for the wider repair and in the UK for twelve years, had permission to remain, was in doorways or on busses, that they will be able to build a better Dehumanised and demonised. their journey to refuge. Our solidarity moralisation of the society in which we ‘Rtraining in accountancy, but had nowhere to live. Her request for future, that they will one day see their beloved children again. Overlooked and undermined. Listened desisted and our empathy run dry. Our all live. ■ housing had once again been turned down. ‘But’, she continued, ‘My But it is the most basic faith – that they will be heard, that to but never heard. These people are neoliberal expectations deeply faith keeps me going’. someone will listen to their story not with cultivated scepticism being forced to defend their presence oxymoronic and our efforts of ● Esther Sills E. like other refugees who have stayed with us through Refugees and not with a hostile mind but with a human heart, - that we can by disclosing their lived experience, as justification engulfed with ethical CCJ Programme Manager at Home, was a devout Christian with a vital, sustaining faith. each help to prove vindicated. though it is a mere story, only to be hypocrisy. How is it that someone can Faith is something refugees need: - faith that they will be granted judged with culpability, disbelief and feel as though they belong when they scepticism. Arriving with so little, are systematically estranged and Lev 19:33 When a ● Rabbi Jonathan Wittenberg homeless, helpless, hungry, desperately polarised? How is it that someone can stranger dwells among Senior Rabbi, Masorti Judaism, and President of CCJ calling upon the mercy of humanity, be expected to heal when the suffering you in your land do not only to have their destitution and pain continues to be imposed? How perpetuated by spiteful policy is it that someone can feel human when mistreat them. frameworks. Firmly immersed in a legal structure so obsolete, complex and unfavourable that they are destined to fail, only to be abandoned in their need and left to aimlessly navigate their way through alone. Hope fades fast when you are treated like you are not a person and the promise of finding refuge drifts further and farther away. The prospect of repair and rebuild so violently jeopardised by this brutal exchange of identity, and status as human, for a category of political status. The category of ‘the refugee’.

The refugee. Unwelcome and unwanted. Undeserving and unworthy. Viciously surveilled and punitively gazed upon. We have cultivated a phantomic

Isa 1:17 Learn Lord Alf Dubs adresses to do right; seek participants at CCJ’s justice. Defend the Interfaith Refugee oppressed Workshop 2019

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Jewish perspectives Jewish New on New Testament scholarship have revolutionized the field in recent decades. Dr Ann Testament Conway-Jones, Chair of the Birmingham CCJ Branch, looks back over Scholarship the changes.

he past forty years or by Hyam Maccoby, who wrote that Jesus’ Today Jesus’ words are too familiar, so have seen a sea change ‘emphasis on repentance, forgiveness of too domesticated, too stripped of their in New Testament sinners and on the coming kingdom of initial edginess and urgency. Only when scholarship, in that the God is very similar to that of Pharisaism, heard through first-century Jewish participation of Jewish although his sense of urgency and ears can their original edginess and scholars is now mainstream. This is belief that the kingdom was imminent urgency be recovered. Consequently, Texemplified by The Jewish Annotated is more reminiscent of the apocalyptic to understand the man from Nazareth, New Testament, republished in a second sects’. Geza Vermes, however, who it is necessary to understand Judaism. edition after only six years, now with launched the late twentieth century More, it is necessary to see Jesus firmly eighty contributors. Such scholars are Jewish involvement in New Testament within Judaism rather than as standing performing the vital task of correcting scholarship with his book Jesus the Jew apart from it, and it is essential that the longstanding Christian in 1973, saw Jesus as ‘a popular teacher, picture of Judaism not be distorted misunderstandings, distortions, healer and exorcist’, who represented ‘the through the filter of centuries of Christian stereotypes, and calumnies, in order to charismatic Judaism of wonder-working stereotypes; a distorted picture of first- establish nuanced understandings of the holy men’. Yet another slightly different century Judaism inevitably leads up to a various Jewish contexts of Jesus, Paul, Jesus is put forward by Paula Fredriksen, distorted picture of Jesus. and the early Christian movement. This is who presents him as an apocalyptic a welcome development in the painful prophet – he ‘is not primarily a social The goal of establishing an history of Jewish–Christian relations. In reformer with a revolutionary message; undistorted picture of Jesus is one on this article, I introduce some of these nor is he a religious innovator radically which Jewish and Christian scholars can scholars and their insights; then reflect, redefining the traditional ideas and agree. However, first century Judaism from my own perspective as a Christian, practices of his native religion. His urgent was characterised by variety, and on the complex hybrid nature of the New message had not the present so much as determining exactly where Jesus fitted Testament, and the challenges this poses the near future in view.’ Amy-Jill Levine, in – what kind of Jew he was – is not so for Jewish-Christian dialogue. an ardent campaigner for Jesus to be easy, as the different views of Jewish understood in the light of his first century commentators illustrate. Jewish scholarly interest in the New Jewish context, writes, Testament is nothing new. An early The earliest New Testament books pioneer was Abraham Geiger (1810- are not the Gospels, but Paul’s letters. 1874), who envisaged Jesus as ‘a Pharisee The Apostle Paul has often been seen who walked in the way of Hillel’, albeit Today Jesus’ words are in Jewish circles as the real founder of one whose teachings were corrupted too familiar, too Christianity, and hence responsible for by Galilean apocalyptic fantasies. domesticated. Only when centuries of Christian brutality towards Geiger’s work was widely discussed, and heard through first- Jews. There is currently, however, a criticised, but, as a Jew, he was refused wave of Jewish scholarship proposing a publication in Christian theological century Jewish ears can ‘Radical New Perspective’ on Paul. This journals. The understanding of Jesus as a their original edginess and challenges both the traditional Christian Pharisaic teacher was later championed urgency be recovered. Augustinian-Lutheran opposition of ‘law’

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and ‘grace’, and the ‘New Perspective’ (of When we discuss Jesus Written Torah in the light of Oral Torah such Christian scholars as E.P. Sanders, and Paul, can we set – centuries of rabbinic commentary – James Dunn and N.T Wright), which so Christians read the New Testament characterises Paul as having overcome them within, not in through the lens of later developments Judaism’s ethnic nationalism. Scholars opposition to, their in Christian doctrine. The Jesus they like Paula Fredriksen, Pamela Eisenbaum Jewish contexts? encounter in its pages is not simply a and Mark Nanos insist that Paul first century Jew, but God incarnate – remained a Torah-observant Jew all his a walking ‘holy of holies’. This makes life, and that he counselled his Gentile in Greek, at least forty years later, it almost impossible for Christian converts not to become Jewish (i.e. not after the Jerusalem temple had been preachers to say, ‘Maybe in this dispute to be circumcised) because he believed destroyed. And they were addressed the Pharisees had a point!’ – even that the ancient prophecies (e.g. Is 2:2-4) to communities spread around the though, for example, many of us take a of the nations streaming to Jerusalem Mediterranean, whose membership pragmatic Pharisaic view of divorce and at the end of time were about to be was probably majority Gentile. This remarriage, as against Jesus’ idealism fulfilled. All would soon be worshiping change in context complicates the (see Mark 10:2-12). Ever since the rise Israel’s God together – Jews as Jews, and interpretation of all the Gospels – of biblical scholarship, it has been a Gentiles as Gentiles. But the end never what originates with Jesus, and what challenge for Christians to hold the came, and by telling these pagans to represents later beliefs? – but the historical and the theological together. give up their native gods, in effect to cut difficulties are sharpest when it comes Jewish New Testament scholarship adds off family ties and neglect civic duties, to John’s Gospel. Despite foregrounding a new dimension to this challenge, but without becoming Jewish, Paul led the Jewish festivals, this obscures Jesus’ requiring greater self-awareness from them into no-man’s land, which only Jewishness by consistently labelling Christians. stored up trouble for later. his opponents as ‘the Jews’. And in John’s scheme of cosmic dualisms When we discuss Jesus and Paul, can For information about the historical – light/darkness, life/death, truth/ we set them within, not in opposition Jesus, we turn to the Gospels. But these lies – ‘the Jews’ are on the dark side. to, their Jewish contexts? But more are not straightforward biographies: Adele Rheinhartz, in Befriending the than that, can we take a clear-eyed they reflect the views of his early Beloved Disciple, experiments with view of New Testament rhetoric? The devotees, who were convinced that four ways of reading the Gospel: early Christian movement defined his life and death were of cosmic ‘compliant’ – accepting the view of the itself over against the majority of the significance. Daniel Boyarin emphasises world presented in the text; ‘resistant’ Jewish community, and in the process that not only was Jesus Jewish, but – adopting the point of view of those vilified its opponents. What to Jews so too, at least to start with, were the who are vilified by the text; ‘sympathetic’ was simple indifference over a failed categories with which his significance – taking into account the particular messiah, Christians interpreted as was elaborated, the prime example circumstances within which the gospel rejection of the chosen one of God, being ‘messiah’ (in Greek, ‘christ’). was written; and ‘engaged’. She writes, taking the disagreement to a whole new Boyarin writes, ‘There is no essentially ‘As an engaged reader, I finally sat across level. Can we now establish a different Christian (drawn from the cross) versus the table from the Beloved Disciple. I kind of relationship? A key tenet of Jewish (triumphalist) notion of the stared directly at him and also allowed contemporary interfaith dialogue is Messiah, but only one complex and myself to see my own reflection in his that people be allowed to speak for contested messianic idea, shared by eyes. The gaze was disconcerting, for it themselves. It is a positive move to Mark and Jesus with the full community forced me to acknowledge, finally, that recognise the Jewishness of Jesus and of the Jews’. He argues that ‘the some of the differences between us will Paul, but the real challenge is how sometimes puzzling and shocking never be overcome’. we as Christians treat Jews who did/ statements made by Jesus about his do not accept messianic claims about authority can be derived from close For Jewish scholars – because they are Jesus, be they first century Pharisees or reading of the Daniel passages about Jews, but just as importantly, because Sadducees, the Jews of John’s Gospel, or the Son of Man’. The early followers of they are scholars – the New Testament members of the synagogue down the Jesus, refusing to admit that his death books are interesting first century road. Do we give them a fair hearing, or signalled failure, scrutinised the Jewish documents, to be studied alongside do we talk about them in stereotyped scriptures for clues, to make sense other first century literature, such as categories they themselves would never of their experience. This enterprise, the writings of Philo and Josephus, and recognise, in order to advance our own says Boyarin, ‘was entirely within the the treasure trove of Dead Sea Scrolls. cause? Unlike the writers of the New spirit and hermeneutical method of For Christians, the New Testament Testament, are we willing to let others ancient Judaism, and not a scandalous is scripture, which is another thing speak for themselves, and respectfully departure from it’. entirely. People read scripture as acknowledge difference? ■ an ongoing source of inspiration for Although the Gospels tell of Jesus, an themselves and their communities, ● Dr Ann Conway-Jones Aramaic-speaking Galilean Jew, who or, to put it more strongly, as divine Honorary Research Fellow died around 30 C.E., they were written speech. Just as Jews traditionally read University of Birmingham

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questioned whether it was really so Psalms have integrity Jewish people in a unique way. The simple to separate devotional reading not just as liturgy but as important medieval thinker Saadiah Psalms as Poetry? from temple worship. Is it fair to call Gaon (882/892 CE – 942 CE) argued worship ‘real’ and meditative reading literature – literature forcefully against psalms being prayers, mere ‘imitation’? Scholars also began that preserves a ‘ritual in part because their ‘ritual aura’, which to be drawn to the rhetoric of psalms: aura’ and carries on for him was almost physiological, was their imagery, their flow of words, and temple tradition even in only ever to be related to the temple’s Jewish and Christian their connections to one another. Rather specific place, performance, ritual, than being knock-offs of the real deal, devotional reading. and instrumentation. Psalms as verbal Torah Psalms suddenly took on greater temple, for him, was ‘non-transferable’; importance. Ps 1 opens the whole that is Psalms. They provide a key to the instead, psalms after the destruction Psalter with a portrait of a reader who way the ancients imagined the Book of the Second Temple were to be Perspectives and ‘delights’ in the Torah (vs 2). Rather than of Psalms might be read. Through the read as instruction, admonition, and Revd. Dr Nathan Eddy, Deputy a mere imitation of worship, Ps 1 seems Psalms’ titles, many of which connect commandment: a kind of Torah (Uriel to offer guidance for reading the Book psalms to events in David’s life, David of Simon discusses this in Four Approaches Director of CCJ, reviews the rise of of Psalms as a whole. It is a collection the Psalms appears to act like a liturgical to the Book of Psalms: From Saadiah Gaon literary perspectives on Psalms and to be read and prayed; a Torah to be leader in this verbal temple, modelling to Abraham Ibn Ezra. Albany, NY: SUNY Prospects recited and studied. prayer and inviting readers to petition, Press, 1991, pages 31-32). Saadiah’s considers their bearing on Jewish- lament, and praise in their own lives. perspective was not followed by later In retrospect, the blind spot for German scholars Erich Zenger and Jewish scholars, but his argument is Christian dialogue. Torah Psalms amongst Mowinckel Bernd Janowski and American scholars important for Christian scholars to and his contemporaries is a defect in Beth Laneel Tanner and Rolf Jacobson hear. Like the Hebrew Bible as a whole, their scholarship, and is tinged with in particular have been pioneers in this Psalms remain a literature connected anti-Judaism. In his commentary from new wave of Psalms study. to the God of Israel and the people of formation of psalms. Influenced in part heavily influenced by two scholars: the 1950, Arthur Weiser discussed Ps Israel. The Book of Psalms as ‘verbal In the way of Your by the high-church Oxford Movement, Herman Gunkel and Sigmund 119 in only 1 ½ pages, suggesting it This shift to literary perspectives in temple’ is not suddenly ‘spiritualised’ decrees I rejoice as if Mowinckel saw ritual positively and Mowinckel. These two scholars were was the ‘artificial product of religious Psalms study reflects the influence and loosed from its moorings in the recognised the world-creating power over great wealth. influential because of their ideas about poetry’ and was ‘bound to end in the of literary criticism in general on the story of the Jewish people; it retains of temple worship, thus beginning On Your commandments Psalms, but also about the ways they self-righteousness of the Pharisees and field. But it also reflects the influence of a connection to the Second Temple to overturn long-held (Christian) said Psalms study should proceed. Early scribes’ (The Psalms, pages 739 and Jewish scholars in biblical studies in the and to the traumas of destruction and I meditate, and I gaze on prejudices in biblical scholarship against in the last century, Gunkel proposed 741). Weiser, that is, traced a direct line last 75 years. Scholars like Adele Berlin, dislocation of the 1st century. That’s not your ways. ritual and temple. But Mowinckel’s that psalms can be classified according from Ps 119 to the negative picture he Robert Alter, James Kugel, Michael to say Christians can’t find a place to passion for ancient worship had a In Your laws I delight. I to different genres: categories like held of some parties in first-century Fishbane, Jon Levenson, Benjamin pray in this temple; it just means that downside. He was blind to the literary will not forget Your word! laments and hymns, for example. Judaism. In 2008, John Goldingay, by Sommer, Daniel Boyarin, Marc Zvi they must not do so by displacing Jews value of psalms – their value as texts Laments differ from hymns both in contrast, spent 69 pages exploring the Brettler, and many more have decisively and Judaism. (Ps 119:14-16) for meditation – and this restricted terms of their poetic form but also in the same psalm in his commentary. In other broadened the field of Psalms study and his appreciation of psalms like Ps 1, ways they were used in society. Laments words, changes were afoot. No longer put literary perspectives at its centre. In sum, there have been huge shifts in Ps 19, or Ps 119, which have no clear might have been used at home, on the imitative or artificial, Torah Psalms, They have not turned their back on the study of Psalms in the last 75 years; ow can one not worship background. Because of their sick bed, whereas hymns were typically and all psalms, began to be studied in historical approaches, but have shown in particular, there is now a renewed appreciate the poetry of focus on God’s Torah, these psalms are used in cultic worship. It wasn’t really literary perspective, with attention both how historical approaches alone miss appreciation of the Psalms’ literary these verses, the sometimes called Torah Psalms; they possible to know when a psalm was to worship and to literary artistry and the manifold richness of the Bible. character. Psalms have a vital, never-to- yearning of the poet, might have been written for meditation, written, but you could study its form rhetoric. be-forgotten link to temple worship, but and the psalm’s rather than worship. Mowinckel and genre. These trends suggest that the they are also a unique poetic, spiritual character-forming effect on readers? Yet dismissed them as artificial; Ps 119 In my view, these trends towards the dialogue between Jews and Christians literature, and can be studied as such. Hliterary appreciation of Ps 119, and was for him an ‘uncertain and styleless’ Building on the Gunkel’s genres, experience of Psalms readers culminate on Psalms will continue, and that others like it, has been a long time mixture (Psalms in Israel’s Worship, Vol Mowinckel stressed the role and vitality in the recent idea that the Book of literary study of the Psalms will continue Despite differences between Jewish coming in biblical scholarship. The II, 139). For Mowinckel, worship was of Ancient Israel’s cultic worship in the Psalms is a ‘verbal temple’ in which apace. But dialogue does not mean and Christian approaches to praying change is due in part to the rise of the real deal, and devotional reading readers petition God, and God might convergence, and Christians and Jews the Psalms, there is common ground Jewish academic biblical scholarship in distinctly secondary: mere imitation. the last 75 years, and rehearsing these answer and be present in power. Psalms will read Psalms in ways that are shared in this verbal temple to be explored. I Sigmund Mowinckel saw have integrity not just as liturgy but as well as ways that are different. To sense that this is easier for me to say changes offers a snapshot of the state of Mowinckel’s cultic approach began ritual positively and as literature – literature that preserves put this differently, Psalms as verbal as a Christian. But let’s hope that as dialogue between Christians and Jews to be challenged in the 1960s. While a ‘ritual aura’ and carries on temple temple does not mean that we enter scholarship continues, the different in the academic study of the Hebrew recognised the world- the idea of different kinds of psalms tradition even in devotional reading. it as readers who are stripped of their temple spaces and approaches to Bible, or Old Testament. creating power of temple was undoubtedly helpful, scholars For Mowinckel, proposed worship Jewish or Christian identities, families, Psalms are mutually respected, and the realised it was a dead end to try to worship, thus beginning contexts were all-important, and literary traditions, and contexts. For example, common ground is, too. ■ Let’s start with 20th century assign every psalm to a genre. Psalms to overturn long-held psalms were derivative. This new wave there are voices in Jewish tradition approaches to Psalms, and then circle are like children: each one is unique, of scholarship reverses this priority: which would seek to connect the back to a medieval Jewish approach prejudices in scholarship even if there are profound similarities ● Revd Dr Nathan Eddy Torah Psalms give shape to the book temple in Psalms to Jerusalem and the at the end. Psalms scholarship is still against ritual and temple. between some. Moreover scholars Deputy Director, CCJ

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A new study guide produced by CCJ seeks to shape the way Israel Palestine Listening and Learning: dialogue in the UK can proceed. In this excerpt, introduced by CCJ Director Elizabeth Harris-Sawczenko, Rabbi David Mason and Revd Jessica Jerusalem, Whose is it? Foster offer their perspectives on Jerusalem, the City of Peace.

Listening Learning: Dialogue between Christians and Jews on issues relating& to Israel Palestine

he Holy Land is so dear CCJ’s annual study tours for Jewish and sessions, both for previous participants through a wide range of Christian and to both our communities, Christian leaders and a wider group in the seminars and for the communities Jewish denominations and stakeholders theologically, historically of leaders who meet back in the UK they represent; and a written resource. and will therefore, we hope, be able to and in a myriad of other for dialogue around key issues, CCJ have a real and lasting impact on Jewish ways. Through a new demonstrates our model of ‘listening This resource, now available to and Christian conversations around resource, excerpts from which are on the and learning’ from one other. We members and stakeholders, is designed Israel Palestine through encouraging Tfollowing pages, you will learn more acknowledge that in any conflict there to showcase the model of dialogue, by rather than shying away from this topic. about why Christians and Jews care so is always more than one narrative that illustrating, side by side, very different passionately about this issue, about the needs to be heard in order to build better reflections on important issues that We are most grateful to all the people who live in the region, and how communication between communities. have previously been discussed in CCJ contributors who made the resource we can meaningfully convey that passion dialogues led by alumni of the study possible, both from the UK and elsewhere. to one another without negating or Thanks to a grant from the Methodist tours relating to Israel Palestine. We hope We thank you for your honesty and dismissing the ‘other’. Church, CCJ is now able to pass on these introductions to difficult topics will openness and for trusting us on this this model of dialogue to a wider serve as a guide to approaching dialogue journey together to better understanding. Too often, conflict in the Middle East constituency. This includes a short in other communities. causes further conflict between our film that can be shared to encourage ● Elizabeth Harris-Sawczenko 1 Israel Palestine Resource communities here in the UK. Through dialogue; additional events and dialogue The resource will be distributed Director, CCJ A resource produced by the Council of Christians and Jews

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Members of CCJ’s study tour visit St George’s Cathedral, Participants visit the City of Jerusalem with its Dean Study Tour Participants 2017 David archaeological site Hosam Naoum

hy is the issue of Jerusalem so Now the Talmud has no problem with the issue of Jerusalem, which of course erusalem is ours’ – this is the wi-fi and Palestinians, whose Jerusalem it will be when heaven touches earth. difficultto solve in any possible this dual understanding of Jerusalem. holds a special place for other religions, Jcode at a bookshop in East Jerusalem they thought it was. No one replied Wand potential agreement between Israel What it does wonder about is where must take that into account. where I often stop for tea and cake. It ‘Jerusalem is ours’. In fact, everyone I also see this dream articulated and the Palestinian Authority? The we learn about the concept of a ‘lower was the place we chose to recover after replied that Jerusalem belongs to God. in different ways by friends on both following poem by the late and great Jerusalem’. To this we are quoted a verse The duality of Jerusalem is so important a fraught and stressful day. We were a Most people felt that all places belong ‘sides’ of this conversation. Jerusalem Israeli poet and writer Yehuda Amichai in Psalm 122: ‘The built up city is like a to understand, and yet as Amichai hints to, group of Jews, Muslims, and Christians to God and countries, cities, villages and belongs to God and people of the may shed some light on this problem: In city that is united together’. And for many it is part of the conflict. We cannot create a from Birmingham, visiting the Holy nature does not belong to anyone – we three Abrahamic faiths feel deeply his poem Jerusalem he writes: politicians and indeed Israeli citizens, this ‘middle’ Jerusalem; rather we are left with Lands together in order to learn about belong to them quite possibly. that they belong to Jerusalem. Some verse is marshalled to support the idea the one to which we look up; and the one peace, experience each other’s holy sites feel it because they live there, some Why is Jerusalem always in twos, one of a united Jerusalem, East and West. This whose feet are on the earth. and hear one another’s stories. That’s certainly how I feel about my feel it because they have lived there, of Above surely is what the Psalmist meant when he home city of Birmingham. But Jerusalem some feel it because their scriptures tell And the other Below described Jerusalem as ‘united together’. There is a difficult and complicated Ruth, one of the Jewish members of the in not Birmingham or even London. It’s them they should live and pray there. And I want to live in a Jerusalem of corollary to all this. Many Jewish group, had had a tough day. As I told her an iconic city and unique in many ways. From the days of high priest and king the middle There is of course more to this verse people understand that a relationship the password for the wi-fi she shrugged Its one of the few places that is holy to Melchizedek, politics and religion have Without turning my head above and and this idea. But the idea being put to Jerusalem, as part of a Jewish state, and grinned in a slightly resigned manner. more than one faith and for Christians it been intertwined in Jerusalem. I think without forward by the Talmud, and developed requires sovereignty over Jerusalem. We understood somehow that the three is a symbol of heaven, the bride of God, somehow the politics will have to reflect Wounding my legs below. by Amichai is key to understanding the David Ben Gurion, Israel’s first Prime possessive words, Jerusalem is ours, God’s dwelling place, the place where the religious truth of this holy city and And why is Jerusalem in the language place Jerusalem plays in the conflict. Minister, agreed to Jerusalem being an expressed hope rather than violence, there will be no more tears, no more the shared holiness that makes it unique of pairs, like hands For Jewish people, Jerusalem is not international city with a heavy heart. aspiration rather than destructiveness and pain, no more mourning, no more death. – so rather than being a city for one And legs, solely a place of local government, The victory of the 1967 Six Day War and captured the spirit of sumud, steadfast faith, or a divided city, Jerusalem can be I only want to be in one Jerusalem a regular city. It is not just a place of the resultant conquest of larger parts of resistance, also displayed in the books and For me, over the last few years, the a city which looks like heaven on earth, Because I am only one, there are no historic importance. It is rather a place Jerusalem was heralded with joy across other materials for sale. phrase, ‘on earth as it is in heaven’ from a place of freedom, love, justice and more. of holiness and holds a deeply special Israel. And so the closer one is to the Old the prayer we call the Lord’s prayer (in joy, a place that is genuinely shared in a part in the hearts of so many Jewish City of Jerusalem or even what is named I am always wary of exporting the Matt 6:10 and parallels) has resonated deep and trusting sense. Jerusalem is a place of spiritual people. Of course it is not only built on the ‘Holy Basin’, sharing becomes nearly conflict so it has taken me a while to with me deeply. It guides my activity, my wonderment and ecstasy. And yet, holiness. It has to function as other cities impossible for many who hold it to be so answer this potentially divisive question. hopes, my dreams and my theology. In It may seem a pipe dream and naïve Jerusalem is a place that has seen much do. But these two Jerusalems, the one of special. In some ways, conflict resolution I fear the question almost asks for a the writings I have read from some of the optimism. But throughout history conflict in past ages and in the modern age holiness and the one of secularity, find it has to consider the importance of the proxy conflict with the British Jewish Palestinian Christian theologians I see the Jerusalem has welcomed and embraced of Jewish sovereignty in the Land of Israel. extremely difficult to be separate from holy. It has to come up with ways that voice answering for the Israelis and the dream that Jerusalem could be now what those who have visited and dwelt there. one another. And so any attempt to solve we can share what is holy, a multiple Christian representing Palestinians. I am Jerusalem has at least three children – In fact, the idea of two Jerusalems— sense of sovereignty that allows all also reluctant to state forthright opinions For Christians Jerusalem and, in the words of Isaiah: ‘Can a mother one supernal and one earthly—is not access to places of specific religious given I have barely spent a fortnight of forget the baby at her breast and have new and not Amichai’s original idea. It Jerusalem is a place of importance. Jewish people of all levels my life in Jerusalem and have always is a symbol of heaven, the no compassion on the child she has comes from the Talmud which refers to holiness and holds a deeply of engagement with the religion look been a visitor. Each time I have visited bride of God, God’s borne?’ (Is 49:15) How it is shared I would a Higher and Lower Jerusalem and then special place in the hearts at Jerusalem as a uniting factor of our I have learnt something new, which dwelling place; the place not venture to suggest. That it must be states as if speaking for God: of so many Jewish people. people. Our prayer is that it can be a reminds me how little I know and how where there will be no shared, I have no doubt. ■ beacon of unity for humanity as well. unimportant my opinion is. ‘I will not enter the Jerusalem above, until Of course it is not only more tears, no more pain, ● Revd Jessica Foster I have entered the Jerusalem below’ built on holiness. It has to ● Rabbi David Mason On a recent visit to the Holy no more mourning, no Queen’s Foundation for Ecumenical function as other cities do. Honorary Secretary, CCJ Lands, I asked a few people, Israelis more death. Theological Education, Birmingham

40 Common Ground www.ccj.org.uk www.ccj.org.uk Common Ground 41 Feature Feature Standing Together in Prayer on Holocaust Memorial Day

For Holocaust Memorial Day 2020, the 75th anniversary of the liberation here inhabits over Birkenau seventy-five years afterwards, over the remains of electrified fences, over the wooden huts, shacks which testify to cold, disease, starvation and dying, over the of Auschwitz, the Christian Presidents of CCJ wrote a special prayer of cracked concrete floors and broken-down ceilings of the gas chambers; remembrance and recommitment. We encouraged churches around the UK to T There inhabits not just the enduring, ineradicable haunting of the slaughter of hundreds of thousands, join in the use of this prayer on the Sunday closest to Holocaust Memorial Day. Jewish people, Russian prisoners of war, Sinti Roma people, disabled people, courageous enemies of Nazi ruthlessness and hate;

t was launched at a special reception in the House of Lords, hosted by our Vice-Chair Lord Farmer. The keynote speaker was There inhabit in that space full of spirits the thoughts, longings, dreams of teenagers, grandmothers, the Moderator of the General Assembly of the Church of Scotland, the Rt Revd Colin Sinclair, and the prayer (below) was read human beings, who had families, neighbours, friends, made music, prayed, worked, loved and blessed by the Bishop of London, the Rt Revd and Rt Hon Sarah Mullally (photographed below). Rabbi Jonathan Wittenberg, President each other, like Gerda whose Papa put his hands on her head in benediction when they were forced to Iof CCJ and Senior Rabbi of Masorti Judaism, also wrote and read his own prayer (right). 75 years on from the Holocaust, the part: Presidents’ prayer provided a profound moment whereby Christians could-in the words of the theme for Holocaust Memorial Day- ‘stand together’ in prayer to remember the victims of the Holocaust and recommit to a changed and better future. His hands trembled. We were both weeping. ‘My child,’ he managed. It was a question and a promise. I understood. I gave him my most sacred vow: ‘Yes, Papa.’ 1

In the quiet, which extends into the flat fields and birch trees past where relatives of survivors, pilgrims, God of the past, present, and future, visitors wander bewildered; in the silence which spreads over the marshes where the ashes were poured, We remember today, 75 years since the liberation there inhabit the disembodied voices of the murdered, calling without words, in languages only the heart of Auschwitz, the six million Jews murdered in the can interpret, calling to God, calling to the presence of God within us: Holocaust, the millions of other victims of Nazi persecution, and all those who have been targeted and killed in subsequent genocides. Are you there? Do kindness, love, humanity exist? We remember those who, having survived genocide, Where are you now, in a world once again hate-filled, full of refugees, replete with disregard? share their stories with us: Is God there? We give thanks to You for the lessons of human E’l De’ot, God who knows, stories, both in their suffering and in their joy. God who says Immo anochi betzarah, ‘I am with you in your troubles’, We remember those who stood up against injustice and Be with us, instruct us, guide us. saved lives: Give us eyes to see, ears to hear, a heart to care. We give thanks to You for their example. Discomfort our conscience, dispel indifference. Together we acknowledge the sacrifice of those that stood together with those Demand of us the determination to name and call out hatred, in ourselves, our society, the world, who suffered during the Holocaust and other genocides. anywhere, everywhere. And we affirm that every life is loved by You and sacred. Prevent us from despairing of the power of goodness, compassion, courage and faith. Yet, during the Holocaust too many failed to stand together with their neighbours. Imbue us with loving kindness to cure the wounds with can be healed and tend with gentle Oppression stains Your world and contradicts Your love. understanding those beyond our repair. So we pray that You will inspire us now as we stand together on this day in the love Open our hearts to the intricate, destructible wonder and fragile privilege of life. that we know of God in Christ Jesus. Let us commit to remembering: 1 From Gerda Weissman-Klein: All But MY Life, A Memoir And glorify God in our words and actions. We make these prayers in the name of Christ Jesus who through His life, death, and resurrection, journeys with us into the eternal hope of Your truth and light. Amen.

42 Common Ground www.ccj.org.uk www.ccj.org.uk Common Ground 43 Feature Feature

As the Director of Justice and Inclusion #RememberTheChildren for Churches Together in Britain and Ireland, my work involves encouraging churches to tackle racism, asylum/ Remembering the immigration matters, and serious youth violence. I am also working "Has the like of this ever happened with Christian mission agencies on in your days or in Sara (Sari) Granitza ‘reparations’ connected to their the days of your Director, Christian Friends involvement in the Transatlantic Traffic fathers? of Yad Vashem Tell your children International Relations Div. Fragility of Normality Yad Vashem, Jerusalem, Israel in enslaved Africans. I was keen to about it, and let Tel. +972-2-6443289 attend CCJ’s Yad Vashem Seminar as I your children tell christian.friends@yadvashem. org.il Every year since 2007 CCJ has partnered with the International School for wanted to be fully conversant with all theirs, and their children the next facets of the Shoah and ensure that my Holocaust Studies at Yad Vashem in Jerusalem for a ten-day seminar, unique generation!" Joel 1:2-3 Reverend Mark Jenkins work better addressed the rising levels US Representative, Christian Friends of Yad Vashem of antisemitism in society. JOIN THE 8701 Ridge Rd. in Europe. As the world marks the 75th anniversary of the liberation of Richmond, VA 23229 USA CHRISTIAN FRIENDS OF YAD VASHEM Tel. 1-833-239-8872 Auschwitz-Birkenau, programme alumni Revd Dr Rhona Knight and I am cognizant that what is often [email protected] regarded as the history of a specific IN REMEMBERING THE PAST Richard Reddie share their experiences. WWW.YADVASHEM.ORG group invariably belongs to us all. This AND SHAPING THE FUTURE is the situation with the Shoah, which took place in Europe and involved the Recently CCJ enabled a group of clergy enabled to realise more deeply how, as video blog, Rabbi Jonathan Sacks Jewish community, but had a world- and church leaders to participate in well as the deaths of six million Jewish describes Leonard Cohen’s last song, transforming impact due, to among its annual seminar at Yad Vashem. people, the Holocaust also decimated You Want it Darker, containing many other issues, its magnitude, singular Shoah did not take place in a vacuum, collective learning. Although Britons We journeyed together over ten days and destroyed a way of life and a culture. allusions to the Holocaust, as being his barbarity, and ideological ramifications. but was the culmination of almost two never stop talking about the Second covering a wide-ranging programme This, for me, was the phrase that captured most Jewish song. The lyrics include millennia’s worth of antisemitism, much World War, what was arguably the to enable us to understand more much of the experience and learning words from the Kaddish, the Jewish Yad Vashem is an impressive of it connected to the Christian Church defining event of this conflict is deeply the background to, the events of the seminar and brought into sharp prayer for the dead and, in a way that establishment whose facilities, resource in Europe. invariably downplayed when that of, and the impact of the Holocaust, focus the dangers of newer models of conjures up the Children’s Memorial materials, and academics befit the Equally, we had the opportunity to history is recounted. and what it means for us today as the antisemitism, for example Holocaust at the Yad Vashem, talks of ‘a million importance of this subject. In terms explore modern-day antisemitism, and body of Christ. Sessions led by experts inversion and Holocaust denial. candles burning for the help that never of the seminars, I was particularly the way past theories and ideas have It is impossible not to be moved by in different areas and by two Holocaust came’. For Cohen there is a place for impressed with its ‘pre’, ‘during’ and been updated to propagate bigotry what you experience at Yad Vashem, survivors created an environment which The seminar has significantly impacted lament, ‘a lullaby for suffering’. But ‘post’ methodology of chronicling against Jewish folks. While it would be and my stay was a rollercoaster-ride of enabled us to learn. The seminar was on my own current ministry which is Sacks notes that for Cohen this was the Holocaust, and was captivated comforting to think that the events of revulsion, anger, and sorrow. However, held together by Yiftach Meiri from researching how to enable ministers not the end of the story. While there by the myriad narratives of Jewish the past will remain there, the massive I also experienced a real sense of hope the International School of Holocaust to minister in times of trauma. Most is brokenness in the world, a crack in life prior to the dreadful events. I also spike in religious and race-related hate that was linked to those who survived, Studies and Rob Thompson from CCJ. books on trauma, trauma theology, and everything, this is how the light gets welcomed the institution’s skillful usage crime since Britain decided to leave the which spoke of the triumph of the As an educationalist I found that the pastoral responses to trauma of necessity in. Sacks therefore challenges us, in the of individual narratives, which are told EU, echo the warning signs that were human spirit. Since returning from seminar was an exceptionally well- include the Holocaust. The Holocaust shadow of the Holocaust, to see and be dispassionately, and enable listeners to never heeded in the early 1930s. Israel, I am even more convinced that run adult learning programme which was a unique and devastating traumatic this light: ‘Even in the midst of darkness move beyond the appalling ‘statistics’, the British churches with whom I liaise was a privilege to be part of. We, the event. Understanding in more detail how there is light. Even in the midst of death which are usually linked to the My sojourn at Yad Vashem also must tackle antisemitism alongside their learners, were guided through a difficult, the aftershocks of this trauma impact there is life. Even in the midst of hate Holocaust, and personalize the tragedy highlighted the inadequacies of how commitments to address other forms of challenging, enlightening, encouraging, on not only the victims, perpetrators there is love. And even with our dying that was to befall ordinary people. history is taught and remembered in racism and Islamophobia. ■ and transformative programme of study. and bystanders at the time, but also on breath we can still sing hallelujah. That Additionally, it was Britain, as there were sizeable gaps their descendants, has had a profound is the power of love to redeem the explained that the in our group’s ● Richard Reddie The fragility of normality was a phrase impact on me and on my teaching and brokenness of the world.’ Churches Together in that emerged from our wider ministry. This was Britain and Ireland reflections on experiencing demonstrated powerfully ● Revd Dr Rhona Knight an interactive session by Dr Jakub Weksler in Diocese of Lincoln on ‘The Jewish his testimony as a child Street in Poland’. of the Holocaust. Here we were In a widely available

44 Common Ground www.ccj.org.uk www.ccj.org.uk Common Ground 45 Feature Feature

Student Leaders reflect on interfaith at universities A New and across the UK

Positive Chapter Student Leaders 2019/2020 ince its formation CCJ has responded to the key issues of the day, and CCJ’s Student Leaders share this approach. Young people are aware of the big issues at university and beyond, and look to respond to them in a meaningful way which fits their context. For this edition of Common Ground some of our Student Leaders have reflected on the current situation of university interfaith and the events they have set up to meet the needs of their campus.

Increasingly these events are being designed with an understanding that interfaith must recognise the diversity of people Swithin a religion. Events which allow a variety of people to share their individual experience of their faith are therefore common. There is also a desire to look at the intersection of identities which a person of faith may hold, for instance what it is like to be a woman and religious. Such events counter stereotypes about faith and show a genuine interest to learn from one another. In this approach young people are leading the way and show that the future of interfaith engagement is positive. ● Katharine Crew Campus Leadership Manager

ven with the improvements made in Christian-Jewish relations over the Epast decades, I have experienced a lack of Christian-Jewish interfaith dialogue at university. Despite the shared history of our faiths, there is not as much dialogue Interfaith Iftar at Cambridge on campus as one might expect.

I think that this is caused mostly by n my experience, there has been a lack of engagement. On my campus, a lot of enthusiasm for Christian- it seems that people tend to be more IJewish dialogue among students. At passive and less interested in Christian- a university with a variety of faiths, Jewish dialogue than in dialogue with we have included Christian-Jewish other faiths. Perhaps it is because the engagement within wider interfaith Christian and Jewish traditions share dialogue. so much. This leads to the feeling that interfaith dialogue with other faiths Students appreciate the opportunity – that we know less about or that to talk about our faiths with one are more different to ours – is more another, comparing and contrasting important and valuable. This also leads Student Leadership Training our traditions, our theology and in to students of each faith believing particular our differing attitudes to they have enough knowledge and to learn from each other. We need to we need to see the value in maintaining the same pieces of scripture. Since understanding of the other, making acknowledge how much the other and developing them. It is only then that students of faith are nowadays a Christian-Jewish interfaith dialogue less faith can teach us. We need to admit to we can continue improving Christian- minority, the very fact that we belong of a priority. ourselves that we don’t know as much Jewish interfaith relations, contributing to, and participate in, a faith tradition about the other faith as we think we do. to a new and positive chapter to the of some kind can be something we We need to put such preconceptions We need to recognise that Christian- relationship between our faiths. have in common. aside. Regardless of the similarities Jewish relations have not always been as ● Shoshana Cohen ● Florence Butterfield between our two faiths, we have much strong and positive as they are now and Bristol Student Leader Oxford Student Leader

46 Common Ground www.ccj.org.uk www.ccj.org.uk Common Ground 47 Feature local perspective

‘Interfaith Question Time’ at Cardiff University Cardiff University hosted us; that we all believe in a ‘Interfaith Question Time’; an benevolent God and that Coming Together to opportunity for people to ask we should all strive for good a student panel questions in our society. Despite our concerning faith. Questions differences in creed, tradition encompassed a range of and opinion, the respect Create a Future of Hope different issues, including how given to and shared to reconcile the existence of among the panellists was Branch Reflections by and from Lincoln evil with a good God, reactions commendable; we were able Steve Griffiths Revd Bruce Thompson and perceptions of the to stand and say together as a Branch, James Leek and Revd Andrew Williams from South West London & environmental crisis, and how diverse people of faith, that we understand transgender we can make this world a Dittons Branch, Revd Canon Steve Williams from Manchester Branch identity. better place through our common goal of love. The evening highlighted ● Olly Hearn, common ground between Cardiff Student Leader The Power of a Cup of Tea: The Story of CCJ Manchester ever underestimate the power Nof a cup of tea. That’s how the at Cambridge University Manchester branch of CCJ began in ‘Women of Faith’ 1943. This December marks the Yahrtzeit We hosted a relaxed social was to find such an inclusive, of the last person alive to witness it - evening to celebrate the welcoming group of people, and who kept us faithful to our vision contribution and friendship of especially in a university- for the whole span of her life. Barbara women of faith in Cambridge. setting where religious Aubrey, who died a year ago at the age It was wonderful to be able to students are often labelled of 103, was one of those at Manchester’s create a friendly atmosphere and live parallel lives from Midland Hotel in 1943 invited by Rabbi where students were able to each other. Percy Selvin Goldberg to take part in come together, share their this new experiment. In 2012, she was experiences, and ask each Our Women’s Interfaith part of the team that welcomed the other questions about their Evening left us feeling inspired, International Council of Christians and beliefs and practices. encouraged and empowered Jews to Manchester for their annual by the many incredible conference. She had seen, in her lifetime, It was the first time for women living out their faith so how a cup of tea in a Manchester hotel several students to attend boldly here in Cambridge. would carry the seed of an organisation such an event, and one such ● Anna Whitehead that now has roots in 39 countries. theological reflection on how together Inspirational Gospel Choir (from North student remarked how rare it Cambridge Student Leader Without the basic courtesies of we read scripture and how power may Manchester) to share the bill at Shaarei hospitality, we are nothing. be understood through a vulnerable and Shalom Synagogue: “Songs In The Key of compassionate leadership. Peace”. We heard unexpected musical Through study, dialogue, speaking, links between Hebrew liturgy and the ‘Faith In Challenging Times’ at the University of Birmingham music (and a particularly delicious brand This year, our annual Holocaust Study deep roots of Gospel music from the of cheesecake), Manchester CCJ has Day at Menorah Synagogue attracted American south - and there was plenty There is a rich and diverse The 160 people attending been finding ways of promoting good 100 clergy, leaders and educators to of dancing by the end of the evening culture of faith societies at our event challenged the relationships between our communities reflect afresh on survivors’ testimonies. the University of Birmingham idea that people are not to help us engage respectfully and The aim of this day, held each year Said one newcomer to our dialogue: but we tend to keep to interested in religion. The openly in a way that helps us to build since 2000 in November on or near the “Why isn’t it always as easy as this?” ourselves. In the spirit of panel spoke of the common trust in one another. anniversary of Kristallnacht, is to equip And the cheesecake? It is served up countering this we hosted language of faith in the way churches, schools and local authorities each year in our Friendship Coffee a panel discussion. While in which we thought about Last year, we invited the Church of to develop their own events for Morning with the League of Jewish our faiths are different and what our faith calls us to do. England’s first female bishop, the Rt Revd Holocaust Memorial Day in January. Women - a powerhouse of voluntary follow different traditions It was a fantastic event and a Libby Lane (then Bishop of Stockport, community-service, and with first-rate and practices, we all have great way for people to get now of Derby ), and Manchester’s first This November, we have just guest speakers. This year, we heard the in common that in a post- to know each other and we female rabbi, Rabbi Robyn Ashworth- discovered afresh the power of music testimony of the son of a Holocaust modern world religious belief look forward to doing more Steen, to dialogue in public with one to bring our communities together. We survivor who adopted an orphan from is declining. Our place in work together. another to mark the centenary of marked the beginning of our 77th year the Rwandan genocide. Hospitality is this society can therefore ● Josh Harris women’s right to vote and to stand for by inviting Menorah Synagogue Choir no soft option - but leads to the heart of seem confused. Birmingham Student Leader public office. This led to a profound (from South Manchester) and Accord what we are about.

48 Common Ground www.ccj.org.uk www.ccj.org.uk Common Ground 49 local perspective local perspective

From Persecution to Dialogue: Rebirth and Growth: CCJ Southwest London and Dittons Repairing Jewish Christian Relations in Lincoln South West London & Dittons Mary’s Church , Wimbledon. We were on decided to merge with the Wimbledon The South West London & Dittons Branch our way again! A brilliant lecture followed Branch. Brief History of Jews in Lincoln of CCJ was renamed as such in 2016 in July 2015 on how the Crucifixion Jews did not settle in England in any following the merger of the Wimbledon had been represented in Jewish Art, South West London & Dittons numbers or organised communities & District Branch with the Dittons Branch. and then a tutored Israeli wine tasting Since the merger, the new committee, until after the Norman Conquest of in December (including a comparison with members from local Churches and 1066. Initially they were centred in The Wimbledon between Christian Communion wine and Synagogues, has organized a number London. In the early 12th century & District Branch Jewish Kiddush wine!) of very successful events and has an King Henry I issued a Royal Charter Records do not show when the branch email list of some 200 interested persons that permitted Jews to travel and started but we are fortunate to still have The Dittons (GDPR compliant!) including 40 CCJ settle freely throughout the land. As people who have been members for over The Dittons, covering the area from members. The focus of our events has a consequence a Jewish community 40 years and, in particular, Alan Tyler, a Esher through to Surbiton plus some not been over-theological but rather to gradually established itself in Lincoln young 95-year-old who has donated us outlying points, was formed in the focus on our differing traditions, current not least because Lincoln was one of his amazing memorabilia of files from the main centres of the medieval wool the late 1960s and was previously Chair trade and the Jewish financiers proved of Wimbledon. In the 1970s there were invaluable in underpinning this trade. about 50 members on a mailing list of Perhaps the most famous financier 110 people. A distinguishing feature in was Aaron of Lincoln (1125-1186), who those days was that the branches had not only supported the wool trade but more younger members, but also a also helped finance many ecclesiastical wool trade had long since declined and dialogue meetings and has more serious structure than today – with buildings and the needs of landowners with it Lincoln’s importance as a centre commemorated Holocaust Memorial Day Presidents, Vice- Presidents and all sorts and aristocracy in running their estates. for trade or business that would have (HMD) annually ever since its inception. of local worthies. Jews were also ‘owned’ by the King and encouraged Jewish involvement; second, featured in two clauses of the Magna there was believed to be a cherem For those of both Jewish and The old Wimbledon Branch certainly Carta associated with the repayment of (religious prohibition) placed over Christian communities in Lincoln the punched above its weight - including debts to Jews. Lincoln forbidding Jews to live in the city. impact of CCJ activities to Christian- an ‘Any Questions’ Panel in 1971 with Jewish relationships has been very MP Stanley Clinton Davis and our ever Lincoln’s Jewish community was the Jews in Lincoln Today positive. For example, there is a very youthful Revd Malcolm Weisman (still centre of a notorious blood libel in 1255 Jewish members of the armed forces close and supportive relationship with involved with CCJ and smaller Jewish when a Christian child called Hugh was temporarily increased the numbers of the cathedral that led to a complete Communities some 50 years later); In found dead and the Jews were accused Jews in Lincoln during the two World rewording of the plaque next to 1995 the Swedish Ambassador gave of murdering him to use his blood in Wars. Apart from that, the Jewish Little Hugh’s tomb. The message now a talk on Raoul Wallenberg, and in the Passover festival. Following the false population has been very small. Today, states clearly how the blood libel was 1997 the branch was honoured with accusations, 92 Jews were imprisoned there are two communities – The a falsehood and calls for tolerance an address by Cardinal Basil Hume, 1980s by Rabbi Danny Rich of Kingston social action projects (supporting in the Tower of London and 18 were Lincolnshire Jewish Community and the and a better understanding between Archbishop of Westminster on “Religion Liberal Synagogue, and was Chair until refugees, tackling hate speech on hanged for a crime they did not commit. Lincoln Independent Jewish Minyan. people of different faiths. Of equal in our Society.” 2010. campus), and tutored small group visits. The child’s body was buried in Lincoln Between them they number less than 50 importance, despite the Methodist Outings have including a visit to The Cathedral and he became known as souls. Church Conference Report ‘Justice for The old branch had a quieter time The launch meeting was very well Wiener Library, The Czech Scrolls, and Little St Hugh despite never having been Palestine & Israel (2010)’, CCJ Lincoln during the last 10 years and became attended and addressed by Rabbi Julia tea with the Papal Nuncio in Wimbledon. canonised. Today, thankfully, the church CCJ in Lincoln has maintained the closest and most somewhat inactive despite the Neuberger. The branch grew under Three summer garden parties have also has accepted both the falsehood of the Despite the low numbers of Jews in the positive of relationships between Jews charismatic chairmanship of the much Rabbi Rich’s enthusiastic guidance encouraged a more light-hearted social libel and its guilt in perpetuating the area, a CCJ branch was founded in the and Methodists in the area. The positive missed Revd Andrew Wakefield. and there were successful meetings at interchange and friendship. myth throughout the following centuries. mid-1990s thanks to the unrelenting value of CCJ’s work in Lincolnshire is no many churches and at both the Liberal Reference is now made to Little Hugh efforts of the then CCJ Chair David less than anywhere else in the country. Re-birth of the Branch and Orthodox synagogues with the In 2018 we celebrated the 75th when speaking of this story. Mendel. The branch has always been In 2014 James Leek & Judy Weleminsky purpose, as he stressed, of “dialogue, anniversary of CCJ with a concert small, numbering never more than about CCJ Lincoln and HMD 2020 became aware that some local Christian understanding and sharing”. Every of soul-stirring Christian and Jewish Throughout the 13th century, the 60 members, but it has always punched In 2020, Lincoln CCJ is organising its groups were visiting Israel and getting other year there was a fish and chip quiz music, and in January 2020 we marked Jewish influence and value as financiers well above its weight. From the outset, it HMD commemoration in partnership a somewhat one-sided view of the supper to raise funds for the branch and Holocaust Memorial Day by supporting declined as they were impoverished by decided to mirror the national with the Lincoln City Council. The focus complex situation. A discussion with Dr many churches and the synagogues an interfaith service at Richmond punitive taxation. Lincoln’s Jews suffered organisation of the period by appointing will naturally be on the 75th anniversary Jane Clements, the then director of CCJ, raised teams to compete. Synagogue. no less than Jews elsewhere and all were two Jewish and two Christian Joint of the liberation of Auschwitz-Birkenau, persuasively pointed out the virtues of expelled by King Edward I in 1290. Jews Presidents. Of the latter, one has always but the branch is well aware of the need CCJ for promoting constructive dialogue After the departure of Rabbi Rich the In 2019 our theme was diversity returned to the UK some 400 years later been the Bishop of Lincoln and the other to include subsequent genocides in its and celebrating diversity – and a highly branch became less pro-active and found within the 3 Abrahamic faiths, with following permission given by Oliver the Chair of the Methodist District. Over programme of speakers, blessings and successful meeting to re-launch the it hard to attract new members. For a three separate talks on Islam, Judaism Cromwell, but Jews never again settled in the years the branch has organised many prayers. Revd Bruce Thompson, Chair branch was held in February 2015 with time the branch became moribund. The and Christianity. We hope we are Lincoln in any significant numbers. There speakers, seminars, visits, social events, of the Methodist District will be the some 80 people, addressed by Dr Jane situation was reviewed in 2016 under emerging as a better informed and more are two main reasons for this: first, the ‘Bible and Bagels’ study sessions, keynote speaker. Clements and the Revd Mary Bide of St Chair Revd Andrew Williams and it was understanding local community. ■

50 Common Ground www.ccj.org.uk www.ccj.org.uk Common Ground 51 reviews Reviews

Sabbath: The Hidden the impact of Sabbath observance on the working week This attention to Sabbath motifs in biblical literature is a useful Antisemitism: What It Is. and on the individual Sabbath observer, framed around the framework; yet although Scarlata explains why his readers Heartbeat of our Lives Sabbath poetry of Wendell Berry. Slee organises her book into ought to observe Sabbath rest, he does not move on to how What It Isn’t. Why It Matters Nicola Slee chapters which describe the Sabbath as leaving behind ‘human they should observe it. He dismisses the need to be bound by Julia Neuberger enterprise, commerce and labour’ through rest, conversation, Old Testament Law — the strict Sabbath observance practiced self-recognition, recovery and restoration. She concludes by by Orthodox Jews, commenting that ‘Jesus understood that our arguing that ultimately the Sabbath is transformative and we experience of rest in God’s kingdom was not about rigid legalism emerge renewed and refreshed. Each of the seven chapters or strict obedience to a set of rules’ (p.50), whilst also claiming focuses on a section of Berry’s poem This Day: 7 (Sabbaths 1, that these very laws were ‘not… to be a burden on his people, 1979); and ends with excerpts from Slee’s personal journal and but commands that, if kept would lead to their flourishing’ (p.2). questions for reflection. Although he concludes by suggesting that ‘we are reminded that Sabbath rest in Christ is not about legalism, but is about Although the layout initially feels somewhat clunky, I found her obedience to holy rest’ (p.55), he does not go on to explain personal journal extracts related well to the topic of the chapter. what he means by ‘holy rest’ or how to achieve it. Given that the For example, when Slee proposes that the ‘Sabbath makes a book is entitled Sabbath Rest, I had hoped that Scarlata would space in which we may recall and reclaim what we are endlessly emphasise what that rest means, how it functions in the ‘digital prone to forget: that we are not the product of our labours or age’, and that he would make clear and specific suggestions for the sum of our accomplishments’ (p.156), she goes on to share its observance. Furthermore, although he is at pains to promote a personal dimension of how difficult this can be to achieve: community gathering (p.99), he also states that there is ‘no ’I want to put down all the lists, burn them. But I don’t know one… particular time to practise the Sabbath’ (p.54) making the how to live without them. I don’t know how to find the shape communal aspects of Sabbath rest nigh impossible. Darton, Longman & Todds, 2019 of things if I’m not driven by some outward compulsion’ (p.142) Weidenfeld & Nicholson, 2019 ISBN: 9780232533996 — an uncomfortable truth that may resonate deeply within us. Most frustratingly, Scarlata’s book is peppered with unclear ISBN: 978-1-4746-1240-1 It is through Sabbath rest, she proposes, that we have the time definitions and some inaccuracies; for example, he describes Sabbath Rest: The Beauty of and reflective commitment to recognise our own worth and a ‘shofar’ as ‘an odd looking horn’ (p.5) — a rather unhelpful hy does the world’s longest hatred need another celebrate our contribution to the world, ‘healed by our Sabbath clarification — rather than stating that it is a ram’s horn which book, and why is this one so timely? We live in

God’s Rhythm for a Digital Age rest, we return renewed and refreshed, reminded of who we are is blown as a call to repentance on the Jewish New Year (Rosh rapidly changing times where antisemitism, like a Mark Scarlata and of our vocation to sing our own unique song’ (p.20). HaShanah). Wfootball, is kicked around between the travails of the UK Labour party and the challenges of the far right in parts of Europe. Indeed, Slee’s emphasis on the impact of Sabbath observance Initially I looked forward to Scarlata’s assessment of As Rabbi Julia Neuberger explains, when she was a party to to our daily life renewed and refreshed, had most impact on Sabbath practice through the Biblical framework, but I found the Runnymede Trust Report on Antisemitism in 1994 (A Very me as an Orthodox Jew. I had not considered enough the his arguments tenuous at times and muddled at others. Light Sleeper: The Persistence and Dangers of Antisemitism), way in which rhythmic weekly rest, its contemplation and its Nevertheless, I wholeheartedly agreed with his underlying there was more concern at that time about Islamophobia. community celebration, reverberates on my entire working premise, which he quotes from Abraham Joshua Heschel’s The But the publication in 2017 of the joint CST and Institute for week. She brought to my attention that although we ‘come Sabbath (1951, p.89), that ‘all our life should be a pilgrimage to Jewish Policy Research Report found in the UK a “hard core” back to ordinariness, to dailiness, to the rhythm of things’, we the seventh day’. antisemite population capped at 5% , but “a further 25% who have been transformed (p.167). Slee’s is a heavier read, but it is ● Dr Lindsay Simmonds feel negatively about Jews or held viewpoints that most Jews beautifully crafted — and also introduced me to Berry’s poetry would consider anti-Semitic”. So, in the author’s words, “the (1979) and Brueggemann’s Sabbath as Resistance (2017). music has changed…….and in addition there is also general bewilderment as to what antisemitism really is and confusion On the other hand, Scarlata argues that a ‘Sabbath-keeping over whether criticism of Israel is itself antisemitic” community is one that seeks to influence every aspect of J E wi s society by resisting the relentless demands of consumerism, h In some 180 pages, this little paperback is easily accessible liberating and protecting those caught in bondage and Bo k W E K for both the lay reader and the theologian, providing helpful o E history and guidance for both, including a fascinating SCM Press, 2019 embracing our role as God’s appointed caretakers within bibliography covering both historical and current articles on IBSN: 978-0334058069 creation’ (p.83), by exploring the context of the Sabbath 29 FEBRUARY – 8 MARCH 2020 in the Bible. Firstly, he examines how it commemorates King’s Place, London antisemitism. We can see the whole timeline from historical hese two recently published books ostensibly deal with God’s rest within the Creation story, suggesting that when JW3, London roots (Antiochus Epiphanes around 70 BCE, and the early similar issues about the non-stop culture and material people cease their daily tasks, they recognise and distance Christian church from 140 CE to the Confessions of St. consumerism of modern society, examining the way in themselves from over-consumerism. Secondly, he utilises the 80 + events Augustine in 430 CE) - the latter now covered of course in Twhich the Christian community’s observance of the Sabbath Sabbath’s close textual relationship with the liberation of the Featuring nearly 200 speakers, including Emma Barnett, much greater depth in the significant new Church of England might be an antidote to these contemporary ills. Each attempts Jews from Egyptian slavery, imploring us to become active Howard Jacobson, Francesca Segal, Guy Leschziner, Report ‘God’s Unfailing Word’- right up to current anti-Israel to offer deeper insight into Sabbath observance, for individuals protestors against modern slavery. And, lastly, he argues Michael Rosen, Elif Shafak, Caroline Moorehead, sentiment. The sweep of the book enables understanding of and communities, and the resulting impact on the productive that the Sabbatical year in which the Land of Israel lies fallow Orlando Figes and Philippe Sands. the significance and sensitivity of Jews to these manifestations. working week. Yet Scarlata and Slee’s books are very different from agricultural toil, is a message to all people to develop An index would have made this an even more valuable reads. respect for the earth as sustainer of life, in order that we reference work, but nonetheless the book more than lives up to reduce the current trend of resource depletion, and attend to @jewishbookweek its promise in the title. www.jewishbookweek.com Slee’s Sabbath is a well-structured book with several practical global warming and climate change. Each of the five chapters #JBW2020 suggestions for Sabbath observance, connecting them to is dedicated to one (or more) of these themes and each Those who want to read about antisemitism are spoilt for her interpretation of its religious significance. It highlights concludes with a few short questions for reflection. choice – legions of books appear on any internet search - but

52 Common Ground www.ccj.org.uk 5530 JBW www.ccj.org.ukFestival 2020 Ad CCJ (91x88) v1.indd 1 12/02/2020 10:46 Common Ground 53 reviews Reviews

this one deals in a practical and very current way with what Palestinian territories, Halevi sits on his porch listening to the When Christians Were Jews: within a Jewish context is something I have not come across the author frequently refers to as “the canary singing in the call to prayer just over the separation barrier and laments for before and alone was worth the price of the book. mine”. That same internet search will reveal, amongst reviews the reality of division and conflict which at present makes The First Generation of this book on the nation’s favourite online bookshop, a long the pilgrimages described in his earlier work impossible. Out Paula Fredriksen Finally, better read and educated folk than me may know anti-Israel rant which in one go justifies the whole existence of that sorrow, he constructs a new appeal, no less beautiful, this already, but I certainly let out a gasp when she says on of this book and why you should read it. And, helpfully, to or heartfelt, or achingly vulnerable, but aimed directly and her penultimate page: ‘It is useful to ponder the fact that, by understand why anti-Zionism is morphing into antisemitism, it longingly in the direction of his unseen, unknown neighbour. Augustine’s period, James, Peter, and Paul would all have been also includes the full text of the Times letter of November 2017 Although he can barely imagine the life of this nameless condemned as heretics.’ I have known how the goalposts of from authors Simon Schama, Simon Sebag- Montefiore and addressee, he nevertheless seeks his understanding and heresy have moved over the centuries, in a number of areas, Howard Jacobson. engagement, recognising that they are bound together by a but I had not made the connection with how ‘Jews who deep connection to a land they share, albeit in vastly different combined Torah observance with belief in Christ – eventually Rabbi Julia mentions her family heritage and the impact of circumstances, and by a common history, albeit one which they became the measure of heresy.’ The strength of this closely Nazism upon it. Coupled with her role as a practising Rabbi, understand and interpret in vastly different ways. argued book is that I have been pondering these things in my member of the House of Lords and association with a wide heart ever since -- and indeed they deserve to be considered number of charities and public causes, she has excellent grounds It is at once a book of great openness, and of real honesty, even much more widely within Christian churches. on which to base her analysis of antisemitism in the UK today. toughness. One of Halevi’s aims is to give his neighbour – and ● Noel Irwin ● James Leek readers – great clarity about the ways in which Israelis think of both history and the land, and their connection to and claims upon each. He is uncompromising about this, even though he is willing to acknowledge the frailty and failure of his own side. Promise Me You’ll Shoot Letters to My Palestinian Indeed one of this book’s greatest strengths is its brief, stirring Yourself: The Downfall of Neighbour and memorable summations of some key elements of Zionist Yale University Press, 2018 Ordinary Germans in 1945 Yossi Klein Halevi self-understanding and Israeli history. It’s one of the features that ISBN: 978-0-300-19051-9 make it essential reading, however one reacts to his work. Florian Huber s a working preacher and theological educator, who Halevi, indeed, is seeking reaction, both positive and spends his time teaching political theology and church negative. The book is the first word in what he hopes will related community development, reading a book on become a longer, fuller, discourse with his Palestinian AChristian origins was a surprisingly enjoyable experience. neighbours. The early responses to his letters are found already at the book’s conclusion, in some equally honest and Paula Fredriksen is a prominent and prolific American Bible stirring replies. Further responses will be published online. scholar. At one level she is outlining the ‘process that Jesus This is a worthy successor to Halevi’s earlier books, and is an became “Christ”.’ Here for anyone acquainted with the history honest attempt to begin a new conversation which combines of various quests for the historical Jesus, there was not too compassion with clarity. One can only hope that it will elicit the much new – but she writes very clearly, sitting lightly on kinds of robust engagement and response for which he hopes, strong and impressive scholarship. As a preacher and teacher I and a richer, more productive dialogue. particularly liked being to take away from the book a number ● Revd Dr Jonathan Dean of quotable quotes: the shift of the resurrection from a ‘time indicator’ to a ‘status indicator’, speaking of some of the early Christians as ‘ex-pagan pagans’ and the Christian communities transitioning from ‘agitated vigil to active outreach’. HarperCollins, 2018 UCL HEBREW & JEWISH STUDIES ISBN: 978-0062844910 For me though what was driven home to me in a new Allen Lane, 2019 ome years ago, Halevi’s book At the Entrance to the Garden and fresh way was the complete rootedness of the Christ ISBN: 978-0241399248 of Eden captivated my imagination at a time when I UCL Hebrew & Jewish Studies followers in a much more amenable and adaptable Jewish was thinking more deeply about interfaith relations in monotheism than I had ever considered possible. Fredriksen any shocking narratives have come out of the moral Sgeneral and the Abrahamic faiths in particular. Hauntingly stresses, rightly I think, how many of the texts which are seen corruption and horror of Nazi Germany. One that has beautiful, achingly honest, and inspiringly hopeful, it’s the Pioneering Jewish Studies. as ‘antagonistic to Jews and Judaism’ are only interpreted in recently begun to be told is that of mass suicides by story of Halevi’s travels in the Holy Land, and of his search for Since 1826. this way because of ‘the long shadow of later Christian anti- MGerman civilians in the last days of World War II, as the Nazi kinship with his Christian and Muslim neighbours: he himself Judaism, cast backward.’ Quite simply, because we begin with regime imploded and allied forces entered German lands. is an Israeli Jew, born in the United States, who made Aliyah in We are a small, very friendly, and vibrant department with a the idea of Christianity and Judaism as ‘two incompatible Germans found themselves victims of their failed hopes in cutting-edge research environment. As the only independent Hebrew 1982. His writings have detailed his continued and cumulative and Jewish Studies department in the UK, we are the perfect place for traditions’ we read this split back into the Bible itself. the Third Reich and of sustained Nazi propaganda regarding efforts over decades to foster richer friendships across divisions you to explore the history of Judaism and the lived Jewish experience the threat from the East (the reality was often equal to the of religion and politics in the area. At the Entrance described from their inception. Ever since I was a teenage Christian I have had a difficult propaganda, but the propaganda had caused fear and dread journeys to meet sheikhs and nuns, to participate in Sufi The Department is a world-leading research centre in Jewish Studies. relationship with the Apostle Paul – it has been mostly one to have deep roots). The consequence, beginning in East In the most recent REF (Research Excellence Framework) assessment mystical dancing and Christian contemplation, and into areas (2014), 82% of our research was rated 4* (‘world-leading’) of me liking Jesus and disliking Paul. Though Fredriksen is Prussia but then spreading across the country, was a suicide thought dangerous to him as an Israeli but which he entered, or 3* (‘internationally excellent’). not just writing on Paul (she has another book on him which epidemic, tens of thousands of suicides. intent on forging understanding. I intend to read now) I found her portrait of him throughout For all inquiries, Please do also visit our website the work to be particularly persuasive. For her, ‘The Paul of Florian Huber’s Promise me you’ll shoot yourself tells the you can reach us by e-mail to ucl.ac.uk/hebrew-jewish/ Letters to My Palestinian Neighbour starts in the very different [email protected]. and follow us on Twitter @uclhjs history stands entirely within Judaism.’ The historical work she story – first of events in the town of Demmin where some landscape of 2019. No longer legally permitted to visit the does and explanation she gives for his ‘divinization of Christ’ 1000 people killed themselves over a period of four days, and

54 Common Ground www.ccj.org.uk www.ccj.org.uk Common Ground 55 reviews Reviews

then of communities across Germany. He draws from diaries, Martin Buber: invested in this encounter and eager to seek common ground, any importance to it. Over the following years, I would repeat letters and other contemporary accounts, and evokes the he was pained by the lack of understanding by his partners the question, and the numbers would drop further. It was chaos and despair to sometimes overwhelming effect. A Life of Faith and Dissent in dialogue of the Hebrew Bible and of Judaism as a living obvious to me that the demographics of the Anglo-Jewish Paul Mendes-Flohr, Martin Buber faith on its own terms. He saw the neo-Marcian denigration of community could be quite different in twenty years. And so This is not a cheering read! I wept. But it is a compelling the world of creation, the practical plain on which the love of it has turned out to be. As a Reform rabbi I was committed to read, and a stunning account of a society that has been one’s neighbour had to be made real, as helping pave the way both tradition and modernity, even though it sometimes felt detached from moral roots. for National Socialist anti-Semitism. like trying to look in opposite directions at the same time. In the 1990s and through into the present century, we did not Huber explores in detail the pre-war experience of Central to Buber’s work in the twenties was his relationship officiate at the weddings of mixed faith couples, and there Germans. It is here that the book perhaps most recommends with Franz Rosenzweig, especially their joint project to was no acceptance that you could get Jewish status through itself to readers of Common Ground. Continuing to draw from translate the Bible into a German closely reflecting the your father alone. When challenged on this, I would often say contemporary accounts he traces the emotional journey of subtlety and vitality of the original language. A fascinating “I’m sure the way we do this is going to change, but not yet.” many different people in all sorts of circumstances as they exchange of letters illustrates their differing views of Eventually, however, the time did arrive and it has been a responded to what many saw as the attractions of Nazism and revelation, Buber insisting that God is never a law-giver and privilege to be part of the change. in how many dealt with feelings of disapproval and guilt and that he can accept only ‘what I think is being spoken to me.’ disappointment and betrayal as they saw promises of security, This book is about proudly proclaiming that change, progress and well-being betrayed by corruption, brutality, by Though a committed Zionist, fleeing Nazism and making “getting the word out there”, as Maureen Lipman puts it in war and eventually defeat. Aliyah in 1938, Buber sought to build connections with the her moving foreword. If you are a Jew with status issues, Palestinian population, reflecting an ambivalent approach to or an atheist Jew, or have discovered your Jewish heritage What is telling is how, for many, – at least in the stories told statehood per se, and regarding spiritual rather than solely as an adult, or have only one Jewish parent, or a Jewish here – disillusionment and ambivalence set in early, even political renewal as fundamental to the future of Judaism. women who has felt unequal, or you are in a mixed heritage if they quietened the inner voice, in hope that whatever Mendes-Flohr aptly titles his final chapter ‘Not to Belong’. relationship, or Jewish and LGBT+, or gender transitioning, compromises are made now, whatever evils are tolerated Yale University Press, 2019 or a Jewish single parent or divorcee, or simply wanting now, better will follow. In various ways people struggled with ISBN: 978-0300153040 Buber’s position on the margins was not always popular. But to become Jewish, this is the book for you. Written in a how light was now dark, and dark light; what was good, bad, it makes him an essential figure in reflecting on the value and highly accessible and racy style, the book proclaims a very and right, wrong. Some made noble decisions, others were uber was a contested figure’, Mendes-Flohr importance of dialogue. simple message—go to your local Reform synagogue, the ‘lost’ in a moral morass. acknowledges in his introduction, before quoting ● Rabbi Jonathan Wittenberg door will be opened, and you will be welcomed. In a lovely Buber’s lifelong friend, Shmuel Yosef Agnon: ‘There touch, the book contains quotations from people who One Melita Maschmann wrote, following Kristallnacht: ‘I Bare people about whom you must once decide whether you have been through one of the above scenarios and found pushed the memory from my mind as fast as I could. As time love or hate them. I decided to love Buber’. Mendes-Flohr such a welcome. The chapter on “Atheist Jews” gives two went by, I got better and better at switching off quickly like shares this love, though with his eyes open to his subject’s Inclusive Judaism: complementary approaches —perhaps from our two different this. It was the only sure way of keeping more doubts at bay. weaknesses and faults. The Changing Face of authors. The first suggests that atheist Jews are more than I suppose that, somewhere below waking consciousness, I welcome to be fully part of the community through secular knew that any serious doubts would have swept away the As editor-in-chief of his collected works, and co-editor of An Ancient Faith and cultural activities, while the second approach boldly foundations of my life’ (p 199). the remarkable compendium Contemporary Jewish Thought, Jonathan Romain and David Mitchell suggests that the prayer services themselves can be adapted. Mendes-Flohr is well placed to write Buber’s biography. A wonderful example is given of an “atheist bar mitzvah” Today, again, many find ‘light’ in aggressive nationalism, where the mother celebrated by reading Torah, and the son even, again, in fascism. When people are so lost that they He connects the trauma of his subject’s early life, when addressed the congregation, a great example of inclusive choose darkness over light, it helps to be reminded that Martin was abandoned by his mother at the age of three, with Judaism. what they say and even do is not necessarily all that is in Buber’s profound concern with relationship: life contains not their hearts. Even oft-time ignored or repressed doubt and only genuine connections but is also ‘filled with mismeetings As with any book, one can find quibbles. There is too insecurity offers us a potential way in to the human heart and and the failure of I-Thou encounters to take place.’ Martin’s much “Orthodox bashing” here—Orthodox Jews are not a soul, and offers a way back to decency, truth, God. meeting aged eighteen with Paula, a vivacious young woman monolithic unchanging group, and it is wrong to treat them with ‘bohemian, exotic flair,’ brought a lifetime of emotional, all as intransigent and unhelpful. And I feel there is too much It is not enough to angrily challenge the (false) foundations intellectual and spiritual companionship. here about historic differences between British Reform of their opinions and lives. That may simply increase their fear Judaism and Liberal Judaism, some of which may feel quite and insecurity and cause them to cling more desperately yet Mendes-Flohr shows a profound knowledge of the context arcane and complicated to the readers the book was written to falsehood. Truth needs speaking in ways that re-establish in which the successive developments in Buber’s thought for. But these blemishes do not spoil a really useful book. its hold over the human heart, of winning people back to take place. An increasingly successful writer and editor, Buber Where there is openness and willingness, a way can be found virtue, to genuine and lasting security. Moses said to the founded the monthly Der Jude in 1916. He was initially shocked through the quagmire of inherited texts and practices to a people: ‘I set before you today life and death. Choose life.’ when his friend Gustav Landauer, the ill-fated anarchist Judaism which embraces and celebrates the world in which (Deut 30:19) Sometimes people need a lot of help if they are assassinated in the aftermath of Germany’s defeat, refused to we live today. to choose life, and have the courage to turn their back on contribute, severely critical of Buber’s initial patriotic fervour. ● Rabbi Dr. Michael Hilton Jessica Kingsley Publishers, 2020 death, including their own death! Yet he came to understand Landauer’s position, writing that ISBN: 978-1785925443 ● Fr Allen Morris he had ‘overcome nationalism’ and now saw that ‘a nation and a state are at best relative ideals, legitimate only to the extent that they foster the birth of a new humanity.’ hen I first became rabbi of a congregation, I asked my class of twelve year olds if they In 1924 Buber devoted a whole edition of Der Jude to thought it was important that their life partner the relationship between Judaism and Christianity. Deeply Wshould be another Jew. Fewer than 20% of them attached

56 Common Ground www.ccj.org.uk www.ccj.org.uk Common Ground 57 obituary obituary

Dr Lionel Kopelowitz Rabbi Harry Jacobi by Elizabeth Harris-Sawczenko by Rabbi Dr Margaret Jacobi

his year saw the passing of one work and particularly to Christian-Jewish abbi Harry Jacobi, who has died inspired by Rabbi Dr. Leo Baeck to CCJ. Harry and Rose always invited a of the most loved and iconic relations through his work at the at the age of 93, twice escaped the become a rabbi. This meant completing non-Jewish guest to their Passover T figures in Anglo Jewry of this Council of Christians and Jews where he RNazis and went on to be a much- his education, interrupted at the age of Seder.: guests included Edward generation, Dr Lionel Kopelowitz. Much served for close to two decades as a Vice loved Liberal rabbi, one of the last of a 13, and studying part time for a degree. Carpenter, Dean of St. Paul’s and Fr. Dom has been written about the President. In 2015 he was awarded a generation who came to Britain as Mentored by Lily Montagu, he went to Jones. commitment Lionel demonstrated well-deserved MBE for his contribution refugees. A Vice President of Liberal Aberdeen to work as a lay minister whilst throughout his life to Jewish communal to interfaith relations. Judaism, he was active in the movement studying Hebrew, with Prof. David Daube In 1975, Harry moved to Wembley service. Born in Newcastle, he practiced for seventy years and an outspoken amongst others. Through the World Liberal Synagogue and then in 1982 to as a doctor and moved to London where In my current role, I came to rely on advocate as well as touching many lives Union for Progressive Judaism, he was Zurich, Switzerland, which again saw a he became President of the Board of Lionel for good advice, support and through his gentleness and compassion. introduced to a pen pal in Bombay, Rose period of growth under his leadership. Deputies of British Jews from 1985- humour. He was always there at the end Always conscious of his refugee Solomon, who was to become his wife. Following his official retirement in 1990 1991. After Lionel stepped down as of the phone no matter how many other background, he campaigned on behalf of he became part-time rabbi of the South President he was always fondly referred issues he was involved in. He never child refugees and spoke to hundreds of Moving back to London, he continued Bucks Liberal Jewish community and to as ‘the Father’ of the Jewish missed a CCJ event even in his latter school children about his experience. his studies at University College London Chair of the Liberal Bet Din. community. I was privileged to know years. It is no exaggeration to say that and began his rabbinic career at Lionel, first in my role as Public Affairs there is a big hole in CCJ that was Born in Berlin on 19th October 1925, as Southgate Progressive Synagogue . He In 2016, Harry made a visit with Lord Director at the Board of Deputies of formerly filled by Lionel’s commitment Heinz Martin Hirschberg, his early married Rose in 1957 and their first child, Alf Dubs to the Calais refugee camp to British Jews and later in my current role to our work. He is sorely missed. childhood was spent in Auerbach, until Margaret, was born soon after, with meet some of the boy refugees, which as Director of CCJ. the Nazis refused him access to the Richard and David following. Rose and moved him deeply. He joined the Dr Lionel Kopelowitz: grammar school. Returning to Berlin, Harry were a formidable and inseparable campaign for child refugees to enter this Little however has been written about 9 December 1926 – 27 July 2019 attending the Theodor Herzl Schule pairing, and Harry was a real romantic, country, saying, ‘There shouldn’t be any Lionel’s strong commitment to interfaith made him a lifelong, though not with a love of surprises and a sense of restrictions at all to saving lives when you uncritical, Zionist. His Bar Mitzvah was fun. Despite his family and can save lives.’ He made a short video for held at the Friedenstempel in October congregational commitments, Harry UNICEF, ‘Harry and Ahmed’, comparing 1938, just before Kristallnacht, after obtained a degree and was ordained his experiences with those of a young which he forfeited his 64 Marks of Bar Reverend by John Rayner and Lily Syrian boy. He spoke frequently at Mitzvah money as part of the reparations Montagu in 1961 and then given schools, touching the students with his demanded by the Nazis. Semichah as rabbi by Leo Baeck College story, and also at Holocaust Memorial in 1971. events. He was proud to participate in The following January, he was sent by the annual AJEX (Association of Jewish his parents to his uncle in Amsterdam Harry was an innovative pioneer of Ex-Servicemen) remembrance ceremony, and, after surviving diphtheria in a camp, interfaith relations and co-founded with being the last surviving rabbi who had stayed in the Burgerweeshuis Dr. Michael Essex-Lopresti and others the served in the Second World War. Orphanage. As Nazi troops invaded Southgate branch of CCJ. Harry served Holland, he was among 74 children and for a time on the Executive Council of Harry was awarded the MBE in 2006 for several adults rescued from there by services to the Jewish community. He Truus Wijsmuller-Meijer. He contributed was proud that two of his children to a film about this remarkable woman, followed him as rabbis but equally proud designated a Righteous Gentile by Yad of his son David, a chemical engineer and VaShem, which is being released this amateur cellist, who died in 2016. He year. also delighted in his grandchildren and great grandchildren. Harry’s resilience Coming to England, he stayed in a and optimism, especially in caring for Hostel for refugees in Manchester. Called Rose and David before their deaths in up in May 1945, he served for three years 2014 and 2016, was inspirational to all mainly with the Jewish Brigade. After who encountered him. demobilisation, and having changed his name to Harry Martin Jacobi – his He is survived by his children, Margaret mother’s maiden name – he returned to and Richard, grandchildren Joshua, Amsterdam to work with his uncle, who Abigail, Hannah, Yoni and Tali and great was helping to rebuild the Liberal grandchildren Zachary and Harry. His congregation there. He was wife Rose and his son David predeceased contemplating Aliyah, but his life took a him. different course when he attended the conference of the World Union for Rabbi Harry Martin Jacobi, MBE: Progressive Judaism in 1949 and was 19 October 1925 - 24 April 2019

58 Common Ground www.ccj.org.uk www.ccj.org.uk Common Ground 59 obituary obituary

Paul Winner Fr Tom Creagh Fuller by Zaki Cooper by Robert Weaver

hen CCJ was looking for When we met for a catch up, often founded in 1967, became one of the om was that renaissance forties towards ordination and was wit made him a one-off type of somebody to spearhead at one of his clubs, he invariably would UK’s top independent PR agencies. figure, l’huomo universal. deemed suitable for training in Rome personality. Much loved and respected W its 60th anniversary bring a sketch pad with him, and T He died in November 2019, at the Gregorian University while for all he was and did, he will be celebrations in 2002, Paul Winner was would draw during the conversation. Paul was a supporter of the Liberal mourned by many for his benign residing at the English College, the greatly missed within the Council and the obvious choice. Flamboyant and The end results were invariably very Party, standing as a parliamentary influence and his guiding of the seminary for potentially elite catholic beyond. charismatic with a successful career in impressive, nor did the artwork have candidate. He narrowly lost out in 1983 South East London Branch from its clergy back home. Fours years’ study public relations, the task was perfect any obvious detrimental effect on his to the incumbent Tory MP in Windsor, initial years to his recent elevation as was nearly cut short with a brain Fr Tom Creagh Fuller. for Paul. In the end, the celebrations concentration during the meeting. Paul successfully canvassing support from a father figure to us as Honorary joint tumour but he was priested and encompassed 60 musical events with liked to recount the occasion when he staff in the Royal Household and at Eton President. returned to full time ministry in the Music Choice Europe, a reception presented Pope John Paul II with some College. London and Kent area, renewing at St James Palace attended by the sketches, when he visited the Vatican as A North Londoner, Tom qualified contact with CCJ SE, attending the Queen, and another at Downing Street part of an inter-faith delegation in 1994. Paul was a bon viveur, whose at the Royal Academy of Music and meetings within his busy schedule not attended by then-PM Tony Blair. The Pontiff responded: “Mr Winner these presence lit up a room, and who always took a post as conductor of the Tel only as parish priest but as diocesan are wonderful works, but we do have left you feeling uplifted by his presence, Aviv Opera House where he found expert in a number of international Paul was involved with CCJ for well other artists here in the Vatican”! interest and enthusiasm. himself immersed in Israeli culture and catholic committees. We used to tease over two decades, including a spell on which gave him a lifelong interest in him on the exotic locations of some its Advisory Board. Close to the prolific His artistic talent led him to being He is survived by his wife Mary, whom and commitment to interfaith issues, conferences he was sent to: (Valetta, inter-faith leader Sir Sigmund Sternberg, appointed artist in residence at the he married in 1963, and their two valuable experience which he shared Venice, Rome, Goa) to which he would he helped him with the launch and World Congress of Religion and Peace children, Sonya and Daniel, along with willingly in his wise insights with all reply, ‘ Well, someone’s got to do it’. development of the Three Faiths Forum. and as the Home Office’s “Artist at Large” four grandchildren. he met in CCJ and in ecumenical work Paul believed in the importance of CCJ for Holocaust Memorial Day. generally. He first came into contact Despite the challenges of ill health and other inter-faith bodies to promote Paul Winner: with the embryo branch of SE London, in his latter years, Fr Tom rarely better understanding and community Paul forged a very successful career 7 July 1934 - 21 May 2019 upon his return to London, as liaison mentioned himself and will be relations. in public relations. His eponymous firm, man for his Roman Catholic parish, St remembered as a wise counsellor, Edmund’s Beckenham which had lent a stalwart defender of Jewish and its hall to us for meetings. Christian communities and their work together, whose unassuming genial Tom discerned a vocation in his personality informed by a trenchant

60 Common Ground www.ccj.org.uk www.ccj.org.uk Common Ground 61 AGM  Meet the staff

Rob Thompson Senior Programme Nathan Eddy Elizabeth Manager Deputy Harris- Rob is Senior Director Sawczenko Programme Manager, leading Nathan is on CCJ’s Holocaust Education Director Deputy Director for which he has been of CCJ. He Elizabeth, recognised with a 21for21 holds a PhD in Director of CCJ, Award. He has an MA in Jewish Hebrew Bible from has broad experience History and Culture and is a Northern College, University of of working across faiths. She Local Preacher in the Methodist Manchester, and has worked served previously as a Director Church. In his spare time Rob as a university chaplain of an interfaith and social justice enjoys reading, walking, and and minister in the United organisation in Jerusalem, and wildlife photography. Reformed Church. From 2014 as Public Affairs Director at the until this year he edited the Board of Deputies of British Bible devotional Fresh from the Jews. She is also a trustee of Word: The Bible for a Change the Abraham Fund Initiatives, (Lion Hudson), and has taught which promotes the rights of Hebrew and Bible in a variety Arab citizens of Israel. She holds Robert of settings. Nathan lives with a B.A. in English and Philosophy, Wadsworth his wife Clare, an Anglican vicar, an MA in Contemporary Office on the Lisson Green estate in Jewry and an MSc in Charity and Events London with two kids, two Management. In her spare time Manager apple trees, and eight chickens. she enjoys studying Talmud. Robert is the Office and Events Manager for CCJ. His main role is ensuring the CCJ office, events, and memberships run smoothly. In his spare time he enjoys listening to history podcasts, Katharine Jay Serrao watching football, and camping Crew Financial (when weather permits!). Campus Controller Jay is Financial Leadership Controller at Manager CCJ and has Katharine is CCJ’s over 15 years of Campus Leadership Esther Sills Manager, and has been running experience. He is a Programme member of the IMA, holds the Campus Leadership a Masters in International Manager Programme since its inception Business and a Bachelors Esther is a in 2016. She has won a 21for21 in Business Management. Programme Award in recognition of her Outside of work, Jay produces Manager at CCJ where university interfaith work and music and videos with a deep she leads Social Action is training as a Local Preacher appreciation of Classic Rock. Projects. Esther has a BA in in the Methodist Church. In her Social Policy and Law and spare time she can be found has experience supporting dancing, acting and singing in refugees and families in various amateur theatre groups. asylum accommodation. Esther enjoys spending her spare time going on outdoor adventures exploring the countryside.

62 Common Ground www.ccj.org.uk www.ccj.org.uk Common Ground 63 The Council of Christians and Jews is the leading nationwide forum for Christian- Jewish engagement.

CCJ exists:

To promote religious and cultural understanding between Christian and Jewish communities primarily within the United Kingdom.

To advance the elimination of religious and racial prejudice, hatred and discrimination with particular reference to antisemitism.

To promote religious and racial harmony primarily within the United Kingdom on the basis of the ethical and social teachings common to Judaism and Christianity.

The Council of Christians and Jews Mary Sumner House 24 Tufton Street Westminster London SW1P 3RB 0203 515 3003 www.ccj.org.uk Facebook/Twitter/Instagram TheCCJUK/CCJUK/thecouncilofchristiansandjews