By Kevin P. Spicer
Lately, the masks of tolerant, secular, multicultural Europe has been shattered through new sorts of antisemitic crime. although lots of the perpetrators don't profess Christianity, antisemitism has flourished in Christian Europe. during this e-book, 13 students of ecu heritage, Jewish reviews, and Christian theology study antisemitism's insidious position in Europe's highbrow and political existence. The essays show that annihilative antisemitic inspiration used to be now not restricted to Germany, yet should be present in the theology and liturgical perform of so much of Europe's Christian church buildings. They dismantle the declare of a contrast among Christian anti-Judaism and neo-pagan antisemitism and express that, on the center of Christianity, hatred for Jews overwhelmingly shaped the milieu of 20th-century Europe.
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Extra resources for Antisemitism, Christian Ambivalence, and the Holocaust
Thus, authors transferred this concept of Belated Heroism 11 obduracy and dispersion in reference to Jews even before they actually settled there. Such mentalities informed and inspired theological works, devotional literature, and paintings and frescos. Nevertheless, anti-Jewish accusations, as found in Medieval Central Europe, such as the poisoning of wells, ritual murder, or desecration of the Host, were not raised in Denmark. Through these views and images of Jews, inﬂuential clergy deﬁned the character of the Jewish presence in Denmark as deceitful and detrimental.
Underlying recurrent common denominators were the lack of a distinction between contemporary Jews and Jews of antiquity, the semiracist concepts of Jewish mind or character, and the fundamental dilemma that antisemitism in its explicitly racist variant would question one of the axiomatic implications of these Christian concepts of Jews—the endeavor to convert them to Christianity. This goal was never given up, and excluding Christians of ‘‘Jewish origin’’ was always ruled out. Thus, a racial antisemitism as such was generally rejected out of hand.
This is even more true in regard to the period’s church history. 8 Here, my focus will not be on individual theologians or speciﬁc organizations, but rather on the ‘‘public sphere’’ of the church in its declarations, pastoral letters, protests, and written works. Because of this approach of mine, a certain bias in favor of those pastors and scholars who made the church’s views heard in public is naturally unavoidable. A lack of sources makes it very di≈cult to draw any ‘‘representative’’ conclusions on attitudes toward Jews among rank-and-ﬁle laymen, be it church members or activists, let alone conclusions regarding the relevance of clerical attitudes for the rescue action itself.
Antisemitism, Christian Ambivalence, and the Holocaust by Kevin P. Spicer