Christian theology played a part in the stereotyping and persecution of Jewish people which ultimately led to the Holocaust, a new reflection on Christian-Jewish relations issued by the Church of England acknowledges.
The teaching document, entitled God’s Unfailing Word, is the first authoritative statement on the subject from the Church of England. It speaks of attitudes towards Judaism over many centuries as providing a “fertile seed-bed for murderous antisemitism”.
It urges Anglicans and other Christians not only to repent of the “sins of the past” towards their Jewish neighbours but to be alert to and actively challenge such attitudes or stereotypes.
The document, published by the Church of England’s Faith and Order Commission, encourages Christians to rediscover the relationship of “unique significance” between the two faiths, worshipping one God, with scriptures shared in common.
The Christian-Jewish relationship should be viewed as a “gift of God to the Church” to be received with care, respect and gratitude, it makes clear.
Christians should, therefore, be mindful of the difficult history of the two faiths and apply sensitivityin the use of some passages of scripture and liturgy, hymns and art as well as in sharing their faithwith Jewish people and in discussions about Israel.
The document includes an honest and challenging afterword by the Chief Rabbi, Ephraim Mirvis, in which he speaks of “profound friendship” but also a “substantial misgiving” on the question of evangelism.
The Archbishop of Canterbury, Justin Welby, responds in a foreword, describing the Chief Rabbi’s reflection as doing Anglicans a “great service” and making clear that Christians sharing their faith must do so with “gentleness and grace” and recognising the “weight of that history”.
The Bishop of Coventry, Dr Christopher Cocksworth, Chair of the Faith and Order Commission, said: “Assumptions about Judaism and Jewish people, past and present, colour Christian approaches to preaching, teaching, evangelism, catechesis, worship, devotion and art, whether or not Christian communities are conscious of their Jewish neighbours, near and far; teasing out those assumptions and exploring them theologically is therefore a challenge that pertains to the whole Church.
“That challenge is also, however, a precious opportunity. As the first ‘principle’ underpinning this report states, we are convinced that ‘the Christian-Jewish relationship is a gift of God to the Church, which is to be received with care, respect and gratitude, so that we may learn more fully about God’s purposes for us and all the world’.”
The teaching document entitled God’s Unfailing Word is available as a PDF here.
You cannot “repent” on behalf of someone else, acting centuries ago. This is, prima facie, riduculous and about as useful as a “teaching document” calling on 21st century Christians to apologise for, say, the Crusades or for burning witches. I have quite enough difficulty repenting of my own sins without taking on-board those of people from the past.
I have never understood antisemitism in any case, unless it is driven at its root by jealousy. And to be honest I cannot remember coming across “Christian” antisemites either. Isn’t the very idea oxymoronic? How can you be both Christian and antisemite simultaneously?
I have just read the article and was about to comment when I found Simon had beaten me to it. He has said well. Amongst all my sins I don’t believe I have ever been guilty of what is loosely called anti-Semitism (Jews are not the only Semites). Since my wife’s grandfather was gassed at Auschwitz and her father had to hide during the war I certainly couldn’t be anti-Jewish now anyway. The churches I have been involved with and the ministers who have served me have never been anti-Jewish as far as I know. But it’s nonsensical to suggest that I can repent on their behalf if they were.
Anti-Semitic sentiment was common in the Roman church prior to and during the Reformation, but it was based on faulty Bible interpretation that blamed Judaism in general for Jesus’ death (when the blame really belonged on the Sanhedrin, the Deep State of its day).
One might also be able to debate whether all of Roman theology can be considered Christian theology.