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And the Children Struggled’’ the Church and the Jews Through History

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And the Children Struggled’’ the Church and the Jews Through History A FORUM ON THE GOSPEL AND THE JEWISH PEOPLE Issue 50-51 / 2007 “.. AND THE CHILDREN . STRUGGLED” The Church and the Jews through History Ray Pritz ‘‘… And the Children Struggled’’ The Church and the Jews through History BY RAY PRITZ MISHKAN I SSUE 50---51 / 2007 Pasche Institute of Jewish Studies · A Ministry of Criswell College All Rights Reserved. For permissions please contact [email protected] Mishkan issue 50–51, 2007 Published by Pasche Institute of Jewish Studies, a ministry of Criswell College, in cooperation with Caspari Center for Biblical and Jewish Studies. Jim R. Sibley, Director, 4010 Gaston Ave., Dallas, TX 75246, USA Copyright © Pasche Institute of Jewish Studies, unless otherwise stated Graphic design: Friis Grafik Cover design: Heidi Tohmola Printed by Evangel Press, 2000 Evangel Way, Nappanee, IN 46550, USA ISSN 0792-0474 ISBN-13: 978-0-9789742-9-9 ISBN-10: 0-9789742-9-8 Editor in Chief: Jim R. Sibley (Ph.D. in progress, Southwestern Baptist Theological Seminary), Director, Pasche Institute of Jewish Studies General Editor: Kai Kjær-Hansen (D.D., Lund University), International Coordinator of Lausanne Consultation on Jewish Evangelism (LCJE), Denmark Linguistic Editor: Cindy Osborne, Caspari Center, USA All Scripture quotations are taken from the Revised Standard Version of the Bible, copyright 1952 [2nd edition, 1971] by the Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved. Subscriptions and back issues: Caspari Center, P.O.Box 147, Wheaton, IL 60189, USA www.caspari.com/mishkan email: [email protected] Mishkan Issue 50.indb 2 02-04-2007 16:09:52 Contents Preface . 4 1. How the Ancient World Viewed the Jews . 5 2. The Early Church in the Roman Empire . 13 3. Relations before Constantine . 20 4. The Fourth and Fifth Centuries . 29 5. East and West until Islam . 38 6. The Phenomenon of Philosemitism . 48 7. The Early Middle Ages . 56 8. Inquisition and Expulsions . 68 9. Evangelism or Persecution? . 77 10. Martin Luther and Early Protestants . 92 11. The Holocaust and the Church . 109 12. The Relationship between the Church and the Jewish People Today . 120 Bibliography . 133 Mishkan Issue 50.indb 3 02-04-2007 16:09:52 4 Preface Judaism and Christianity have often been described in family terms, per- haps mother and daughter religions or sister religions. Unfortunately it has not usually been a very happy family. The story of the relations between Jews and Christians is mostly a sad story. It is the purpose of this short book to describe those relations, focusing on the high points— mostly low points, actually—over the past two thousand years. This will not be a history of Judaism or of the church. And it will not be simply a history of anti-Semitism, even though much of the time we will indeed be talking about anti-Semitism in the church. This is about relations between a religion, Christianity, and a people/re- ligion, Judaism. It will not be limited only to the bad things Christians did to Jews. We will try not to overlook positive relations, and here and there we will also see negative actions carried out by Jews against Christians. I have compiled the material in this book primarily with two groups in mind. First of all, it is for Jewish believers in Jesus, that they might have a fuller understanding of the historical relationship between those two worlds to which they belong. Secondly, it is for any who are engaged, di- rectly or indirectly, in Jewish evangelism. By common consent, one of the biggest hurdles to sharing the gospel with Jews is the way “Christians” have treated their people over the centuries. If we are more sensitive to the mistakes of the past, perhaps we can more effectively “speak the truth in love.” At the end of the book I have included a bibliography comprised of works cited directly or indirectly, and some works that will provide good supplementary reading. Citations generally appear in the text, some- times in a footnote if they are accompanied by additional information. Otherwise, footnotes have been used sparingly. Mishkan Issue 50.indb 4 07-03-2007 00:58:47 5 1. How the Ancient World Viewed the Jews Introduction The history of anti-Semitism is older than the church and also wider. Even so, the church has been the most important and the most consistent play- er in the drama of anti-Semitic actions and pronouncements against the Jews. Of course, there is a real irony here, because the church did indeed have its origins in Judaism. Jesus was a Jew. All of his first followers were Jews. All of the events of the gospels take place in a Jewish environment. And three quarters of the book that Christians call the Bible is the Tanach of Judaism. What is Anti-Semitism? It is sometimes said that anti-Semitism originated in the New Testament. There are at least two reasons why this claim is a very weak one. First of all, anti-Semitism is normally defined as something done or an attitude held by non-Jews. All of the writers of the New Testament, with the possible excep- tion of Luke, were Jews. This means that by definition the New Testament writings cannot be anti-Semitic. Secondly, actions and writings that would normally be considered anti-Semitic were to be found in the pagan world long before the time of the New Testament. In this chapter we will take a close look at the earliest instances of anti-Semitism in Jewish experience. First of all, however, what do we mean by “anti-Semitism”? The term it- self is not even two hundred years old, so we will not find it in the ancient world. Many definitions have been suggested. Here is a small sample. 1. Opposition to, or hatred of, Semites, especially Jews. 2. Hostility toward or discrimination against Jews as a religious, ethnic, or racial group. 3. Attitudes and actions against Jews based on the belief that Jews are uniquely inferior, evil, or deserving of condemnation by their very na- ture or by historical or supernatural dictates.1 1 P. E. Grosser and E. G. Halperin, The Causes and Effects of Antisemitism (New York: Philosophical Library, 1978). The other definitions are from various dictionaries. Mishkan Issue 50.indb 5 07-03-2007 00:58:47 6 4. Discrimination against, or prejudice or hostility toward Jews. 5. Hate or strong dislike of Jews, or actions that express hate or dislike of Jews. The first definition is weak for two reasons: it omits the possibility of physical actions being anti-Semitic, and it speaks of Semites generally, which is historically inaccurate. The term anti-Semitism has always been applied only to Jews, never to other Semitic peoples. Definition 2 would not be accepted by everyone, because it includes un- der anti-Semitism “discrimination against Jews as a religious … group.” Not all would agree that opposition to Judaism as a religion is properly viewed as anti-Semitism. These would prefer to differentiate between anti-Judaism (opposition to the doctrinal or theological stand of the Jewish religion) and anti-Semitism (opposition to Jews as a “race”). We will not try to make our own definition, but we should make one important observation. An action or attitude should be considered anti- Semitic only if it is directed at Jews because they are Jews and could not have equally been directed against another people group in similar cir- “…AND THE CHILDREN STRUGGLED” cumstances. Let us take as an example the exodus story. The reasons for the actions of the king of Egypt are given in Exodus 1:9–10: “Behold, the people of Israel are too many and too mighty for us. Come, let us deal shrewdly with them, lest they multiply, and, if war befall us, they join our enemies and fight against us and escape from the land.” Pharaoh set taskmasters over them in an attempt to reduce their numbers, but they continued to grow. At that point he ordered that the male babies be killed. It seems clear that the king would have acted in a similar manner against any other large group of resident aliens, and so this should not be seen as an act of anti-Semitism. As we will see below, the exodus story later became a major cause of anti-Semitism, but it is doubtful that the actions of Pharaoh can properly be termed anti-Semitic. Haman and Mordechai We may safely pass over the actions of the various conquerors of the Israelite people. Harsh steps taken by Syrians, Assyrians, Babylonians, and others were not limited to the people of Israel and Judah. Such actions were normal in war and conquest. It is probably not until the fifth century BC that we find an event that may possibly be called anti-Semitic. Then Haman said to King Ahasuerus, “There is a certain people scat- tered abroad and dispersed among the peoples in all the provinces of your kingdom; their laws are different from those of every other people, and they do not keep the king’s laws, so that it is not for the king’s profit to tolerate them. If it please the king, let it be decreed that they be destroyed.” (Esther 3:8–9) Mishkan Issue 50.indb 6 07-03-2007 00:58:47 At first glance this might seem to fall into the same category as the exo- 7 dus story. Perhaps the king of Persia would have taken the same steps against any alien group that did not honor the laws of the land.
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