Anti-Judaism

Anti-Judaism is the "total or partial opposition to Judaism—and to Jews as adherents of it—by persons who accept a competing system of beliefs and practices and consider certain genuine Judaic beliefs and practices as inferior."[1]

Anti-Judaism, as a rejection of a particular way of thinking about God, is distinct from antisemitism, which is more akin to a form of racism. Scholars wishing to blur the line between theology and racism have since coined the term religious antisemitism.

Nevertheless, the concept of Judaism has been challenged over the past two thousand years by scholars of both Christendom and Islam.

Pre-Christian Roman Empire

In Ancient Rome, religion was an integral part of the civil government (see Religion in ancient Rome). Beginning with the Roman Senate's declaration of the divinity of Julius Caesar on 1 January 42 BC, some Emperors were proclaimed gods on Earth, and demanded to be worshiped accordingly[2] throughout the Roman Empire. This created religious difficulties for monotheistic Jews and worshipers of Mithras, Sabazius and Early Christians.[3] Jews were prohibited by their biblical commandments from worshiping any other god than that of the Torah (see Shema, God in Judaism, Idolatry in Judaism).

The Crisis under Caligula (37-41) has been proposed as the "first open break between Rome and the Jews", even though problems were already evident during the Census of Quirinius in 6 and under Sejanus (before 31).[a]

After the Jewish-Roman wars (66-135), Hadrian changed the name of Iudaea province to Syria Palaestina and Jerusalem to Aelia Capitolina in an attempt to erase the historical ties of the Jewish people to the region.[b] In addition, after 70, Jews and Jewish Proselytes were only allowed to practice their religion if they paid the Jewish tax, and after 135 were barred from Jerusalem except for the day of Tisha B'Av.

Flavius Clemens was put to death for "living a Jewish life" or "drifting into Jewish ways" in the year 95 CE, which may well have been related to the administration of the Jewish tax under Domitian.[c]

The Roman Empire adopted Christianity as its state religion with the Edict of Thessalonica on 27 February 380, see State church of the Roman Empire.

Christian anti-Judaism

Early Christianity and the Judaizers

Christianity commenced as a sect within Judaism, so-called Jewish Christianity. It was seen as such by the early Christians, as well as Jews in general. The wider Roman administration most likely would not have understood any distinction. Historians debate whether or not the Roman government distinguished between Christians and Jews before 96 CE, when Christians successfully petitioned Nerva to exempt them from the Jewish tax (the Fiscus Judaicus) on the basis that they were not Jews. From then on, practising Jews paid the tax while Christians did not.[7][8][9] Christianity is based on Jewish monotheism, scriptures (generally the Greek Old Testament or Targum translations of the Hebrew Bible), liturgy, and morality.

The main distinction of the Early Christian community from its Jewish roots was the belief that Jesus was the long-awaited Messiah,[d] as in the Confession of Peter, but that in itself would not have severed the Jewish connection. Another point of divergence was the questioning by Christians of the continuing applicability of the Law of Moses (the Torah),[11] though the Apostolic Decree of the Apostolic Age of Christianity appears to parallel the Noahide Law of Judaism. The two issues came to be linked in a theological discussion within the Christian community as to whether the coming of the Messiah (First or Second Coming) annulled either some (Supersessionism), or all (Abrogation of Old Covenant laws), of the Judaic laws in what came to be called a New Covenant.

The circumcision controversy was probably the second issue (after the issue of Jesus as messiah) during which the theological argument was conducted in terms of anti-Judaism, with those who argued for the view that biblical law continued to be applicable being labelled "Judaizers" or "Pharisees" (e.g. Acts 15:5).[e][12] The teachings of Paul (d. ~67 CE), whose letters comprise much of the New Testament demonstrate a "long battle against Judaizing."[13] However, James the Just, who after Jesus's death was widely acknowledged as the leader of the Jerusalem Christians, worshiped at the Second Temple in Jerusalem until his death in 62, thirty years after Jesus' death.[14]

The destruction of the Second Temple in 70 CE would lead Christians to "doubt the efficacy of the ancient law",[15] though Ebionism would linger on until the 5th century. However, Marcion of Sinope, who advocated rejecting the entirety of Judaic influence on the Christian faith,[16] would be excommunicated by the Church in Rome in 144 CE.[17]

Anti-Judaic polemic

Anti-Judaic works of this period include De Adversus Iudeaos by Tertullian, Octavius by Minucius Felix, De Catholicae Ecclesiae Unitate[f] by Cyprian of Carthage, and Instructiones Adversus Gentium Deos by Lactantius.[18] The traditional hypothesis holds that the anti-Judaism of these early fathers of the Church "were inherited from the Christian tradition of Biblical exegesis" though a second hypothesis holds that early Christian anti-Judaism was inherited from the pagan world.[19]

Taylor has observed that theological Christian anti-Judaism "emerge[d] from the church's efforts to resolve the contradictions inherent in its simultaneous appropriation and rejection of different elements of the Jewish tradition."[20]

Modern scholars believe that Judaism may have been a missionary religion in the early centuries of the Christian or common era, converting so-called proselytes,[21] and thus competition for the religious loyalties of gentiles drove anti-Judaism.[22] The debate and dialogue moved from polemic to bitter verbal and written attacks one against the other. To Tarfon (died 135 CE) is attributed a statement about whether scrolls could be left to burn in a fire on the Sabbath. A disputed[23][24][25][26] interpretation identifies these books with the Gospels (see Gilyonim): "The Gospels must be burned for paganism is not as dangerous to the Jewish faith as Jewish Christian sects."[13] The anonymous Letter to Diognetus was the earliest apologetic work in the early Church to address Judaism.[27] Saint Justin Martyr (died 165 CE) wrote the apologetic Dialogue with Trypho,[28] a polemical debate giving the Christian assertions for the Messiahship of Jesus by making use of the Old Testament contrasted with counter-arguments from a fictionalized version of Tarphon.[29] "For centuries defenders of Christ and the enemies of the Jews employed no other method" than these apologetics.[27] Apologetics were difficult as gentile converts could not be expected to understand Hebrew; translations of the Septuagint into Greek prior to Aquila would serve as a flawed basis for such cross-cultural arguments,[30] as demonstrated by Origen's difficulties debating Rabbi Simlai.[30]

Though Emperor Hadrian was an "enemy of the synagogue", the reign of Antonius began a period of Roman benevolence toward the Jewish faith.[31] Meanwhile, imperial hostility toward Christianity continued to crystallize; after Decius, the empire was at war with it.[32] An unequal power relationship between Jews and Christians in the context of the Greco-Roman world generated anti-Jewish feelings among the early Christians.[33] Feelings of mutual hatred arose, driven in part by Judaism's legality in the Roman Empire; in Antioch, where the rivalry was most bitter, Jews most likely demanded the execution of Polycarp.[34]

From Constantine to the 8th century

When Constantine and Licinius were issuing the Edict of Milan, the influence of Judaism was fading in the Land of Israel (in favor of Christianity) and seeing a rebirth outside the Roman Empire in Babylonia.[2] By the 3rd century the Judaizing heresies were nearly extinct in Christianity.

After his defeat of Licinius in 323 CE, Constantine showed Christians marked political preference. He repressed Jewish proselytism and forbade Jews from circumcising their slaves.[35] Jews were barred from Jerusalem except on the anniversary of the Second Temple's destruction (Tisha B'Av) and then only after paying a special tax (probably the Fiscus Judaicus) in silver.[35] He also promulgated a law which condemned to the stake Jews who persecuted their apostates by stoning.[36] Christianity became the state religion of the Roman Empire (see Christendom). "No sooner was [the Church] armed than it forgot its most elementary principles, and directed the secular arm against its enemies."[36] Animosity existed on both sides, and in 351 the Jews of Palestine revolted against Constantine's son in the Jewish revolt against Constantius Gallus.

From the middle of the 5th century, apologetics ceased with Cyril of Alexandria.[37] This form of anti-Judaism had proven futile and often served to strengthen Jewish faith.[37] With Christianity ascendant in the Empire, the "Fathers, the bishops, and the priest who had to contend against the Jews treated them very badly. Hosius in Spain; Pope Sylvester I; Eusebius of Caesaria call them 'a perverse, dangerous, and criminal sect.'"[38] While Gregory of Nyssa merely reproaches Jews as infidels, other teachers are more vehement.[38] Saint Augustine labels the Talmudists as falsifiers; Saint Ambrose recycled the earlier anti-Christian trope and accuses Jews of despising Roman law. Saint Jerome claims Jews were possessed by an impure spirit.[38] Saint Cyril of Jerusalem claimed the Jewish Patriarchs, or Nasi, were a low race.[38]

All these theological and polemical attacks combined in Saint John Chrysostom's six sermons delivered at Antioch.[38] Chrysostom, an archbishop of Constantinople, (died 407 CE) is very negative in his treatment of Judaism, though much more hyperbolic in expression.[39] While Saint Justin's Dialogue is a philosophical treatise, Saint Chrysostom's homilies Against the Jews are a more informal and rhetorically forceful set of sermons preached in church. Delivered while Chrysostom was still a priest in Antioch, his homilies deliver a scathing critique of Jewish religious and civil life, warning Christians not to have any contact with Judaism or the synagogue and to keep away from the rival religion's festivals.

"There are legions of theologians, historians and writers who write about the Jews the same as Chrysostom: Epiphanius, Diodorus of Tarsus, Theodore of Mopsuestia, Theodoret of Cyprus, Cosmas Indicopleustes, Athanasius the Sinaite among the Greeks; Hilarius of Poitiers, Prudentius, Paulus Orosius, Sulpicius Severus, Gennadius, Venantius Fortunatus, Isidore of Seville, among the Latins."[40]

From the 4th to 7th centuries, while the bishops opposed Judaism in writing, the Empire enacted a variety of civil laws against Jews, such as forbidding them from holding public office, and an oppressive curial tax.[36] Laws were enacted to harass their free observance of religion; Justinian went so far as to enact a law against Jewish daily prayers.[36] Both Christians and Jews engaged in recorded mob violence in the waning days of the Empire.[41]

Through this period Jewish revolts continued. During the Byzantine–Sasanian War of 602–628 many Jews sided against the Byzantine Empire in the Jewish revolt against Heraclius, which successfully assisted the invading Persian Sassanids in conquering all of Roman Egypt and Syria. In reaction to this further anti-Jewish measures were enacted throughout the Byzantine realm and as far away as Merovingian France.[42] Soon thereafter, 634, the Muslim conquests began, during which many Jews initially rose up again against their Byzantine rulers.[43]

The pattern wherein Jews were relatively free under pagan rulers until the Christian conversion of the leadership, as seen with Constantine, would be repeated in the lands beyond the now collapsed Roman Empire. Sigismund of Burgundy enacted laws against Jews after coming to the throne after his conversion in 514;[44] likewise after the conversion of Reccared, king of the Visigoths in 589, which would have lasting effect when codified by Reccesuinth in the Visigothic Code of Law.[45] This code inspired Jews to aid Tariq ibn-Ziyad (a Muslim) in his overthrow of Roderick, and under the Moors (also Muslims), Jews regained their usurped religious freedoms.[44]

After the 8th century

Beginning with the 8th century, legislation against heresies grew more severe. The Church, once confining itself to only the powers of canon law, increasingly appealed to secular powers. Heretics such as the Vaudois, Albigenses, Beghards, Apostolic Brothers, and Luciferians were thus "treated with cruelty"[46] which culminated in the 13th century establishment of the Inquisition by Pope Innocent III.[46] Jews were not ignored by such legislation, either, as they allegedly instigated Christians to judaizations, either directly or unconsciously, by their existence. They sent forth metaphysicians such as Amaury de Béne and David de Dinan; the Pasagians followed Mosaic Law; the Orleans heresy was a Jewish heresy; the Albigens taught Jewish doctrine as superior to Christian; the Dominicans preached against both the Hussites and their Jewish supporters, and thus the imperial army sent to advance on Jan Ziska massacred Jews along the way.[46] In Spain, where Castilian custom (fueros) had granted equal rights to Muslims, Christians, and Jews, Gregory XI instituted the Spanish Inquisition to spy on Jews and Moors wherever "by words or writings they urged the Catholics to embrace their faith".[46]

Usury became a proximate cause of much anti-Jewish sentiment during the Middle Ages.[47] In Italy and later Poland and Germany, John of Capistrano stirred up the poor against the usury of the Jews; Bernardinus of Feltre, aided by the practical notion of establishing mont-de-piétés, called for the expulsion of Jews all over Italy and Tyrol and caused the massacre of the Jews at Trent.[48] Kings, nobles, and bishops discouraged this behavior, protecting Jews from the monk Radulphe in Germany and countering the preachings of Bernardinus in Italy.[48] These reactions were from knowing the history of mobs, incited against Jews, continuing attacks against their rich co-religionists.[48] Anti-Judaism was a dynamic in the early Spanish colonies in the Americas, where Europeans used anti-Judaic memes and forms of thinking against Native and African peoples, in effect transferring anti-Judaism onto other peoples.[49]

The Church kept to its theological anti-Judaism and, favoring the mighty and rich, was careful not to encourage the passions of the people.[48] But while it sometimes interfered on behalf of the Jews when they were the objects of mob fury, it was at the same time fueled the fury by combating Judaism.[48]

In the Reformation

Martin Luther has been accused of antisemitism, primarily in relation to his statements about Jews in his book On the Jews and their Lies, which describes the Jews in extremely harsh terms, excoriating them, and providing detailed recommendation for a pogrom against them and their permanent oppression and/or expulsion. According to Paul Johnson, it "may be termed the first work of modern anti-Semitism, and a giant step forward on the road to the Holocaust".[50] In contrast, Roland Bainton, noted church historian and Luther biographer, wrote "One could wish that Luther had died before ever this tract was written. His position was entirely religious and in no respect racial".[51]

Peter Martyr Vermigli, a shaper of Reformed Protestantism, took pains to maintain the contradiction, going back to Paul of Tarsus, of Jews being both enemy and friend, writing: "The Jews are not odious to God for the very reason they are Jews; for how could this have happened since they were embellished with so many great gifts...."[52]

Contrasted with antisemitism

"The terms 'anti-Judaism' (the Christian aversion toward the Jewish religion) and 'antisemitism' (aversion toward the Jews as a ethnic or racial group) are omnipresent in the controversies over the churches' responsibility with regard to the extermination of the Jews" and "since 1945, most of the works on 'anti-Semitism' have contrasted this term with 'anti-Judaism'".[53][54]

According to Jeanne Favret-Saada, the scientific analysis of the links and difference between both terms is made difficult for two reasons. First is the definition: some scholars argue that anti-Judaic refers to Christian theology and to Christian theology only while others argue that the term applies also to the discriminatory policy of the churches [...]. Some authors also advance that eighteenth-century catechisms were "antisemitic" and others argue that the term cannot be used before the date of its first appearance in 1879. The second difficulty is that these two concepts place themselves in different contexts: the old and religious for the anti-Judaism' the new and political for anti-Semitism.[53]

As examples regarding the nuances put forward by scholars:

  • Leon Poliakov, in The History of Anti-Semitism (1991) describes a transition from anti-Judaism to an atheist anti-Semitism going in parallel with the transition from religion to science, as if the former had vanished in the later and therefore differentiating both. In The Aryan Myth (1995) he nevertheless writes that with the arrival of anti-Semitism, "the ineradicable feelings and resentments of the Christian West were to be expressed thereafter in a new vocabulary". According to Jeanne Fabret, "[if] there were fewer Christians going to church during the age of science, [...] religious representations kept shaping minds.[53]
  • For Gavin Langmuir, anti-Judaism is concerned with exaggerated accusations against Jews which nonetheless contain a particle of truth or evidence, whereas antisemitism reaches beyond unusual general inferences and is concerned with false suppositions.[55] Thus Langmuir considers the labelling of Jews as 'Christ-killers' is anti-Judaic; accusations of well-poisoning, on the other hand, he regards as antisemitic.[55] In his view, anti-Judaism and antisemitism have existed side by side from the 12th century onwards and have strengthened each other ever since.[56] The blood libel is another example of antisemitism, though it is based in distorted notions of Judaism.
  • Anti-Judaism has also been distinguished from antisemitism based upon racial or ethnic grounds (racial antisemitism). "The dividing line [is] the possibility of effective conversion [...]. [A] Jew ceases[] to be a Jew upon baptism." However, with racial antisemitism, "the assimilated Jew [is] still a Jew, even after baptism [...]." According to William Nichols, "[f]rom the Enlightenment onward, it is no longer possible to draw clear lines of distinction between religious and racial forms of hostility towards Jews [...]. Once Jews have been emancipated and secular thinking makes its appearance without leaving behind the old Christian hostility towards Jews, the new term antisemitism becomes almost unavoidable, even before explicitly racist doctrines appear."[57]
  • Similarly, in Anna Bikont's investigation of "the massacre of Jews in wartime Jedwabne, Poland" in The Crime and the Silence, she recognizes the presence of antisemitism as a result of religious influence that is blurred with anti-Judaism characteristics.[58] Bikont's explanation of life in Poland as a Jew post World War I reveals how it is often difficult to distinguish between anti-Judaism and antisemitism during this time of growing anti-Judaic ideology. Poles and Jews "lived separate lives and spoke different languages" which prevented Jews from fully assimilating into Poland culture.[59] Jewish religious culture remained present and Jew's "social and cultural life ran on a separate track" compared to Poles.[59] The ethnic differences were made more obvious through the obvious differences in culture which fuel anti-Judaic acts. Although Jews ran separate lives from Poles, they coexisted for a long time. "Jews, especially the young, got along fine in Polish, but at home they spoke Yiddish."[59] Socially, Jews and Poles often participated in "picnics, festivities [together]… but Jews [were] often met with an unfriendly response from Poles, and in the latter half of the thirties they were simply through own of these organizations."[59] Bikont believes that negative views towards Jews were reinforced through religious organizations like the Catholic Church and National Party in northern Europe. "The lives of Catholics revolved around the parish and the world of churchgoers, as well as events organized by the National Party, which was blatant in its exclusion of Jews.[59] Bikont considers that the murderous actions towards Jews in Poland resulted from "[teachings of] contempt and hostility towards Jews, feelings that were reinforced in the course of their upbringing."[60] These events are classified as antisemitic because of the change from increase of hostility and exclusion. The delusional perception of Jews escalated in 1933 when there was a "[revolution that] swept up the whole town… 'Shooting, windows broken, shutters closed, women shrieking, running home."[61] Bikont believes that these violent aggressions towards Jews are considered acts of antisemitism because they are performed as revolutionary acts that were a part of the National Party's agenda. Much of the difference between defining anti-Judaism from antisemitism relies on the source of influence for beliefs and actions against Jews. Once Jews were viewed as the other from Poles, the discrimination transformed from ideology of religion to race which are shown through acts of violence.

Islamic anti-Judaism

A prominent place in the Qur'anic polemic against the Jews is given to the conception of the religion of Abraham. The Qur'an presents Muslims as neither Jews nor Christians but followers of Abraham who was in a physical sense the father of the Jews and the Arabs and lived before the revelation of Torah. In order to show that the religion practiced by the Jews is not the pure religion of Abraham, the Qur'an mentions the incident of worshiping of the calf, argues that Jews do not believe in part of the revelation given to them, and that their taking of usury shows their worldliness and disobedience of God. Furthermore, the Quran claim they attribute to God what he has not revealed. In his polemic against Judaism, Ibn Hazm provided a polemical list of what he considered "chronological and geographical inaccuracies and contradictions; theological impossibilities (anthropomorphic expressions, stories of fornication and whoredom, and the attributing of sins to prophets), as well as lack of reliable transmission (tawatur) of the text".[62][63]

Between the 9th and 13th centuries

Throughout the Islamic Golden Age, the relatively tolerant societies of the various caliphates were still, on occasion, driven to enforce discriminatory laws against members of the Jewish faith. Examples of these and more extreme persecutions occurred under the authority of multiple, radical Muslim Movements such as that of the Fatimid Caliph Al-Hakim bi-Amr Allah in the 11th century, the Almohad Caliphate in the 12th century, and in the 1160s CE Shiite Abd al-Nabi ibn Mahdi who was an Imam of Yemen.[64]

Late Middle Ages and Early Modern Period

Differentiation laws were enforced much more regularly following the decline of secular influence within Islamic society and external threats posed by non-Muslims.[64]

See also

Notes

  1. ^ "The reign of Gaius Caligula (37–41) witnessed the first open break between the Jews and the Julio-Claudian empire. Until then—if one accepts Sejanus' heyday and the trouble caused by the census after Archelaus' banishment—there was usually an atmosphere of understanding between the Jews and the empire ... These relations deteriorated seriously during Caligula's reign, and, though after his death the peace was outwardly re-established, considerable bitterness remained on both sides. ... Caligula ordered that a golden statue of himself be set up in the Temple in Jerusalem. ... Only Caligula's death, at the hands of Roman conspirators (41), prevented the outbreak of a Jewish-Roman war that might well have spread to the entire East."[4]
  2. ^ "In an effort to wipe out all memory of the bond between the Jews and the land, Hadrian changed the name of the province from Iudaea to Syria-Palestina, a name that became common in non-Jewish literature."[5]
  3. ^ "...Domitian ordered the execution of Flavius Clemens ... for Judaizing tendencies..."[6]
  4. ^ "In effect, they [Jewish Christians] seemed to regard Christianity as an affirmation of every aspect of contemporary Judaism, with the addition of one extra belief—that Jesus was the Messiah. Unless males were circumcised, they could not be saved (Acts 15:1)."[10]
  5. ^ See also Council of Jerusalem
  6. ^ n.b. source likely means Cyprian's later treatise, Three Books of Testimonies Against the Jews bound under the title of his first treatise; so linked here

References

  1. ^ Langmuir (1971, 383), [1] cited by Abulafia (1998, part II, 77).
  2. ^ a b Lazare (1903), p. 63
  3. ^ Lazare (1903), p. 64
  4. ^ Ben-Sasson (1976), pp. 254–256, The Crisis Under Gaius Caligula
  5. ^ Ben-Sasson (1976), p. 334
  6. ^ Dio Cassius 67.14.1–2, 68.1.2; History of the Jewish People, H.H. Ben-Sasson editor, page 322
  7. ^ Wylen, Stephen M., The Jews in the Time of Jesus: An Introduction, Paulist Press (1995), ISBN 0809136104, Pp 190-192.
  8. ^ Dunn, James D.G., Jews and Christians: The Parting of the Ways, A.D. 70 to 135, Wm. B. Eerdmans Publishing (1999), ISBN 0802844987, Pp 33-34.
  9. ^ Boatwright, Mary Taliaferro & Gargola, Daniel J & Talbert, Richard John Alexander, The Romans: From Village to Empire, Oxford University Press (2004), ISBN 0195118758, p. 426.
  10. ^ McGrath, Alister E., Christianity: An Introduction, Blackwell Publishing,(2006), ISBN 1405108991, Page 174
  11. ^ Taylor (1995), pp. 127–128
  12. ^ Elshtain, Jean Bethke (2004-05-18). "Anti-Semitism or anti-Judaism?". Christian Century. Retrieved 2007-02-01.
  13. ^ a b Lazare (1903), p. 49
  14. ^ Hopkins, Keith. A World Full of Gods. Great Britain: Weidenfeld & Nicolson, 1999.
  15. ^ Lazare (1903), p. 50
  16. ^ Taylor (1995), p. 128
  17. ^ Tertullian, Adversus Marcionem.
  18. ^ Lazare (1903), p. 61
  19. ^ Taylor (1995), p. 115
  20. ^ Taylor (1995), p. 127
  21. ^ Taylor (1995), p. 8
  22. ^ Taylor (1995), p. 7
  23. ^ Daniel Boyarin, Border Lines - The Partition of Judaeo-Christianity (2006) pg 57-58
  24. ^ Kuhn (1960) and Maier (1962) cited by Paget in 'The Written Gospel' (2005), pg 210
  25. ^ Friedlander (1899) cited in Pearson in 'Gnosticism, Judaism and Egyptian Christianity' (1990)
  26. ^ "POINT BY POINT OUTLINE - SHABBOS 116".
  27. ^ a b Lazare (1903), p. 56
  28. ^ "ANF01. The Apostolic Fathers with Justin Martyr and Irenaeus – Christian Classics Ethereal Library".
  29. ^ Lazare (1903), p. 57
  30. ^ a b Lazare (1903), p. 60
  31. ^ Taylor (1995), p. 48
  32. ^ Taylor (1995), p. 49
  33. ^ Taylor (1995), p. 47
  34. ^ Lazare (1903), p. 59
  35. ^ a b Lazare (1903), p. 72
  36. ^ a b c d Lazare (1903), p. 73
  37. ^ a b Lazare (1903), p. 66
  38. ^ a b c d e Lazare (1903), pp. 67–68
  39. ^ Saint John Chrysostom: Eight Homilies Against the Jews
  40. ^ Lazare (1903), pp. 70–71
  41. ^ Lazare (1903), pp. 76–80
  42. ^ Abrahamson et al. The Persian conquest of Jerusalem in 614 compared with Islamic conquest of 638.
  43. ^ Rosenwein, Barbara H. (2004). A Short History of the Middle Ages. Ontario. pp. 71–72. ISBN 1-55111-290-6.
  44. ^ a b Lazare (1903), p. 87
  45. ^ Lazare (1903), p. 86
  46. ^ a b c d Lazare (1903), pp. 116–117
  47. ^ Lazare (1903), pp. 111–114
  48. ^ a b c d e Lazare (1903), pp. 114–115
  49. ^ McAlister, Elizabeth. "The Jew in the Haitian Imagination: A Popular History of Anti-Judaism and Proto-Racism. In Henry Goldschmidt and Elizabeth McAlister, eds., Race, Nation and Religion in the Americas. Berkeley: University of California Press, 2004, 61-82."
  50. ^ Johnson, Paul: A History of the Jews (1987), p.242
  51. ^ Bainton, Roland: Here I Stand, (Nashville: Abingdon Press, New American Library, 1983), p. 297
  52. ^ James, Frank A. (2004). Peter Martyr Vermigli And The European Reformations: Semper Reformanda. Brill Academic Publishers. ISBN 9004139141.
  53. ^ a b c Jeanne Favret-Saada, A fuzzy distinction – Anti-Judaism and anti-Semitism (An excerpt from Le Judaisme et ses Juifs), Journal of Ethnographic Theory, 2014.
  54. ^ Fahlbusch, Erwin; Geoffrey William Bromiley (1999). The Encyclopedia of Christianity. 3, J-O. Grand Rapids, Michigan / Cambridge UK / Leiden / Boston: Wm. B. Eerdmans. p. 57. ISBN 0802824153.
  55. ^ a b Abulafia (1998, part II, 77), referring to Langmuir (1971).
  56. ^ Abulafia (1998, part II, 77), citing Langmuir (1971, 383–389).
  57. ^ Nichols, William (1993). Christian Antisemitism: A History of Hate. Jason Aronson. p. 314. ISBN 0876683987.
  58. ^ Bikont, Anna (2004). The Crime and the Silence. Poland Translation Program.
  59. ^ a b c d e Bikont, Anna (2004). The Crime and the Silence. Polish Translation Program. p. 24.
  60. ^ Bikont, Anna (2004). The Crime and the Silence. Poland Translation Program. p. 26.
  61. ^ Bikont, Anna (2004). The Crime and the Silence. Poland Translation Program. p. 27.
  62. ^ Encyclopedia of Islam, Uzayr
  63. ^ Hava Lazarus-Yafeh, Tahrif, Encyclopedia of Islam
  64. ^ a b Cohen, Mark; Stillmann, Norman (June 1991). "The Neo-Lachrymose Conception of Jewish-Arab History". Tikkun. Retrieved May 2016. Check date values in: |access-date= (help)

Bibliography

  • Abulafia, Anna Sapir (ed)(1998). Christians and Jews in Dispute: Disputational Literature and the Rise of Anti-Judaism in the West (c. 1000-1150) (Variorum Collected Studies Series). Aldershot, Hampshire: Ashgate. ISBN 0-86078-661-7.
  • Ben-Sasson, H. H. (1976). A History of the Jewish People. Harvard University Press. ISBN 0674397312.
  • Langmuir, Gavin (1971). "Anti-Judaism as the necessary preparation for anti-Semitism". Viator, 2: p. 383.
  • Lazare, Bernard (1903). Antisemitism: Its History and Causes. New York: International Library.
  • Taylor, Miriam S. (1995). Anti-Judaism and Early Christian Identity: A Critique of the Scholarly Consensus. Leiden, New York, Köln: Brill Academic Publishers. ISBN 9004021353.

External links

Anti-Judaism in early Christianity

Anti-Judaism in Early Christianity is a description of anti-Judaic sentiment in the first three centuries of Christianity; the 1st, 2nd, and 3rd centuries. Early Christianity is generally considered as Christianity before 325 when the First Council of Nicaea was convoked by Constantine the Great.

Jewish Christians were excluded from the synagogue, according to one theory of the Council of Jamnia, and as they refused to pay the Fiscus Judaicus.William Nicholls wrote in his book Christian Antisemitism: A History of Hate:

...the very presence of the Jewish people in the world, continuing to believe in the faithfulness of God to the original covenant ... puts a great question against Christian belief in a new covenant made through Christ. The presence of this question, often buried deep in the Christian mind, could not fail to cause profound and gnawing anxiety. Anxiety usually leads to hostility.

Rabbi Michael J. Cook believes that both contemporary Jews and contemporary Christians need to reexamine the history of early Christianity, and the transformation of Christianity from a Jewish sect consisting of followers of a Jewish Jesus, to a separate religion often dependent on the tolerance of Rome while proselytizing among Gentiles loyal to the Roman empire, to understand how the story of Jesus came to be recast in an anti-Jewish form as the Gospels took their final form.The Greek word Ioudaioi could also be translated "Judaeans", meaning in some cases specifically the Jews from Judaea, as opposed to people from Galilee or Samaria for instance.

Antisemitism and the New Testament

The idea that the New Testament is anti-Semitic is a controversy that has emerged in the aftermath of the Holocaust, although the Holocaust is almost exclusively known as a byproduct of the anti-Semitic ideas of racial supremacism and social Darwinism. It is often associated with a thesis put forward by Rosemary Ruether, and the various positions depend on how anti-Semitism is defined, and on scholarly disagreements over whether anti-Semitism has a monolithic continuous history, or is an umbrella term gathering in many distinct kinds of hostility to Jews over time. James Dunn has argued that the New Testament contributed toward subsequent antisemitism in the Christian community.According to Louis Feldman, the term anti-semitism is an "absurdity which the Jews took over from the Germans." He argues that anti-semitism did not exist during Antiquity apart from a popular form of anti-Semitism in Egypt. He thinks the proper term is Anti-Judaism. The distinction between anti-Judaism and anti-Semitism is often made, or challenged, with regard to early Christian hostility to Jews: some, notably Gavin I. Langmuir, prefer anti-Judaism, which implies a theological enmity. They say that the concept of anti-semitism "makes little sense" in the nascent days of the Christian religion and that it would not emerge until later. In this context, the term anti-semitism implies the secular biological race theories of modern times. Peter Schäfer prefers the word Judaeophobia for pagan hostility to Jews, but considers the word antisemitism, even if anachronistic, synonymous with this term, while adding that Christian anti-Judaism eventually was crucial to what later became anti-Semitism. A. Roy Eckardt has asserted that the foundation of antisemitism and responsibility for the Holocaust lies ultimately in the New Testament, however, this itself may be anti-Semitic considering the New Testament was written by Jews, besides Luke the Evangelist, although it is widely believed he may have been a Hellenistic Jew, and would thus be blaming the Holocaust on Jews extensively and by fault. James D. G. Dunn argues that the various New Testament expressions of anger and hurt by a minority puzzled by the refusal of a majority to accept their claims about Jesus the Jew reflect inner tensions between Jewish communities not yet unified by rabbinical Judaism, and a Christianity not yet detached from Judaism. The Greek word Ioudaioi used throughout the News Testament could refer either to Jews or, more restrictively, to Judeans alone.

Factional agendas underpin the writing of the canonical texts, and the various NT documents are windows into the conflict and debates of that period. According to Timothy Johnson, mutual slandering among competing sects was quite strong in the period when these works were composed. The New Testament moreover is an ensemble of texts written over decades, and reflects the different milieux of composition.

Antisemitism in Christianity

Antisemitism in Christianity is the hostility of Christian Churches, Christian groups, and by Christians in general to Judaism and the Jewish people.

Christian rhetoric and antipathy towards Jews developed in the early years of Christianity and was reinforced by the belief that Jews had killed Christ and ever increasing anti-Jewish measures over the ensuing centuries. The action taken by Christians against Jews included acts of ostracism, humiliation, violence, and murder, culminating in the Holocaust.Christian antisemitism has been attributed to numerous factors including theological differences, competition between Church and Synagogue, the Christian drive for converts, decreed by the Great Commission, misunderstanding of Jewish beliefs and practices, and a perceived Jewish hostility toward Christians. These attitudes were reinforced in Christian preaching, art and popular teaching for two millennia, containing contempt for Jews, as well as statutes which were designed to humiliate and stigmatise Jews.

Modern antisemitism has been described as primarily hatred against Jews as a race with its modern expression rooted in 18th-century racial theories, while anti-Judaism is described as hostility to Jewish religion, but in Western Christianity it effectively merged into antisemitism during the 12th century. Scholars have debated how Christian antisemitism played a role in the Nazi Third Reich, World War II and the Holocaust. The Holocaust has driven many within Christianity to reflect on the relationship between Christian theology, practices, and that genocide.

Anton Korošec

Anton Korošec (Slovene pronunciation: [anˈtóːŋ kɔˈɾóːʃəts], Serbo-Croatian: [ǎntoːŋ korǒʃets]; 12 May 1872 – 14 December 1940) was a Slovenian political leader, a prominent member of the conservative People's Party, a Roman Catholic priest and a noted orator.

Cum sæpe accidere

Cum sæpe accidere was a papal bull issued by Pope Clement VIII on 28 February 1592, which decreed that the Jews of Avignon were forbidden to trade "new commodities" in public places.

Disabilities (Jewish)

Jewish Disabilities were legal restrictions, limitations and obligations placed on European Jews in the Middle Ages, somewhat analogous to those imposed on Jews in the Muslim world. In Europe, the disabilities imposed on Jews included provisions requiring Jews to wear specific and identifying clothing such as the Jewish hat and the yellow badge, paying special taxes, swearing special oaths, living in certain neighbourhoods, and forbidding Jews to enter certain trades (for example selling new clothes in medieval Sweden). Disabilities also included special taxes levied on Jews, exclusion from public life, restraints on the performance of religious ceremonies, and linguistic censorship. Some countries went even further and outright expelled Jews, for example England in 1290 (Jews were readmitted in 1655) and Spain in 1492 (readmitted in 1868).

The disabilities began to be lifted with Jewish emancipation in the late 18th and the 19th century. In 1791, Revolutionary France was the first country to abolish disabilities altogether, followed by Prussia in 1848. Emancipation of the Jews in the United Kingdom was achieved in 1858 after an almost 30-year struggle championed by Isaac Lyon Goldsmid with the ability of Jews to sit in parliament with the passing of the Jews Relief Act 1858. The newly united German Empire in 1871 abolished Jewish disabilities in Germany.

The first Jewish settlers in North America arrived in the Dutch colony of New Amsterdam in 1654. They were forbidden to hold public office, open a retail shop, or establish a synagogue. When the colony was seized by the British in 1664 Jewish rights remained unchanged, but by 1671 Asser Levy was the first Jew to serve on a jury in North America.In the Russian Empire Jewish disabilities were completely abolished after the Russian Revolution in 1917, in which Jews had a prominent role. Soviet Russia had the largest population of Jews in the whole of Europe. However, extralegal antisemitic feelings and policies remained.

Ekkehard of Aura

Ekkehard of Aura (Latin: Ekkehardus Uraugiensis; died 1126) was the Abbot of Aura (a monastery founded by Otto, Bishop of Bamberg, on the Franconian Saale river, near Bad Kissingen, Bavaria) from 1108. A Benedictine monk and chronicler, he made updates to the World Chronicle (Chronicon universale) of Frutolf of Michelsberg adding important German history between 1098 and 1125 during the reign of Emperor Henry V, in which he sided strongly with the papacy in the Investiture Controversy. He was a participant in the Crusade of 1101 (Lerner, 1989), and provided important source material for the Rhineland massacres of Jews and for the First Crusade.

Epistle to Diognetus

The Epistle of Mathetes to Diognetus (Greek: Πρὸς Διόγνητον Ἐπιστολή) is an example of Christian apologetics, writings defending Christianity from its accusers. The Greek writer and recipient are not otherwise known; estimates of dating based on the language and other textual evidence have ranged from AD 130 (which would make it one of the earliest examples of apologetic literature), to the late 2nd century, with the latter often preferred in modern scholarship.

Haraç

Haraç (Armenian: խարջ / kharj, Macedonian: arač / арач, Greek: χαράτσι / charatsi, Serbo-Croatian: харач / harač) was a land tax levied on non-Muslims in the Ottoman Empire.

Haraç was developed from an earlier form of land taxation, kharaj (harac), and was, in principle, only payable by non-Muslims; it was seen as a counterpart to zakat paid by Muslims. The haraç system later merged into the cizye taxation system.

Haraç collection was reformed by a firman of 1834, which abolished the old levying system, and required that haraç be raised by a commission composed of the kadı and the ayans, or municipal chiefs of rayas in each district. The firman made several other changes to taxation.

Ispendje

İspençe was a tax levied on non-Muslims in the Ottoman Empire.İspençe was a land-tax on non-Muslims in parts of the Ottoman Empire; its counterpart, for Muslim taxpayers, was the resm-i çift - which was set at slightly lower rate. The treasury was well aware of the difference in tax takes, and the incentive to convert; the legal reforms of Bayezid II halved some criminal penalties on nonmuslim taxpayers "so that the taxpayers shall not vanish"; this rule was reconfimed, a century later, in 1587. In other cases, local taxes were imposed on nonmuslims specifically to encourage conversion.İspençe had existed in the Balkans before the Ottoman conquest; the Ottoman Empire typically adapted local taxes and institutions in each conquered area, leading to a patchwork of different taxes and rates. The concept of İspençe, theoretically a payment in lieu of corvee labour, was derived from the Byzantine "zeugaratikion", a land tax based on the zeugarion - the area of farmland which could be ploughed by a pair of oxen. The zeugarion itself was taken up as the Ottoman "çift", a word meaning "pair".

Jewish quota

A Jewish quota was a racial quota limiting the number of Jews in various establishments to a certain percentage. In particular, in the 19th and 20th centuries, some countries had Jewish quotas in higher education.

Jewish educational quotas could be statewide law or adopted only in certain institutions, often unofficially. The limitation took the form of total prohibition of Jewish students, or of limiting the number of Jewish students so that their share in the students' population would not be larger than their share in the general population. In some establishments, the Jewish quota placed a limit on growth rather than set a fixed level of participation to be achieved.

Jews who wanted an education used various ways to overcome this discrimination: bribing the authorities, changing their religion, or traveling to countries without such limitations. In Hungary, for example, 5,000 Jewish youngsters (including Edward Teller) left the country after the introduction of numerus clausus.

Jihadism

The term "Jihadism" (also "jihadist movement", "jihadi movement" and variants) is a 21st-century neologism found in Western languages to describe Islamist militant movements perceived as military movements "rooted in Islam" and "existentially threatening" to the West. It has been described as a "difficult term to define precisely", because it remains a recent neologism with no single, generally accepted meaning. The term "jihadism" first appeared in South Asian media; Western journalists adopted it in the aftermath of the September 11 attacks of 2001. It has since been applied to various insurgent and terrorist movements whose ideology is based on the notion of jihad.Contemporary jihadism ultimately has its roots in the late 19th- and early 20th-century ideological developments of Islamic revivalism, which developed into Qutbism and related ideologies during the mid-20th century.The terrorist organisations partaking in the Soviet–Afghan War of 1979 to 1989 reinforced the rise of jihadism, which has been propagated in various armed conflicts throughout the 1990s and 2000s. Gilles Kepel has diagnosed a specifically Salafi jihadism within the Salafi movement of the 1990s.Jihadism with an international, Pan-Islamist scope in this sense is also known as global jihadism. "Jihadism" is usually defined as Sunni Islamist armed struggle, and fighters often target Shia Islam, as well as Sufism and Ahmadiyya.

Leibzoll

The Leibzoll (German: "body tax") was a special toll which Jews had to pay in most of the European states in the Middle Ages and up to the beginning of the nineteenth century.

Marcion of Sinope

Marcion of Sinope (; Greek: Μαρκίων Σινώπης; c. 85 – c. 160) was an important figure in early Christianity. His theology rejected the deity described in the Hebrew Scriptures and in distinction affirmed the Father of Christ as the true God. The Church Fathers denounced Marcion, and he was excommunicated from the proto-orthodox Church. He published his own list of New Testament books, making him a catalyst in speeding up the process of development of the New Testament canon by forcing the early Church to respond to his claims.

Martin Luther and antisemitism

Martin Luther (1483–1546) was a German professor of theology, priest and seminal leader of the Reformation. However, despite his importance as a figure in the development of Protestant theology, his positions on Judaism continue to be controversial. These changed dramatically from his early career, where he showed concern for the plight of European Jews to his later years, when embittered by his failure to convert them to Christianity, he became outspokenly Anti-Semitic in his statements and writings. Recent historical studies have focused on Luther's influence on modern Anti-Semitism, with a particular focus on Hitler and the Nazis.

On the Jews and Their Lies

On the Jews and Their Lies (German: Von den Jüden und iren Lügen; in modern spelling Von den Juden und ihren Lügen) is a 65,000-word antisemitic treatise written in 1543 by the German Reformation leader Martin Luther.

Luther's attitude toward the Jews took different forms during his lifetime. In his earlier period, until 1537 or not much earlier, he wanted to convert Jews to Lutheranism (Protestant Christianity), but failed. In his later period when he wrote this particular treatise, he denounced them and urged their persecution.In the treatise, he argues that Jewish synagogues and schools be set on fire, their prayer books destroyed, rabbis forbidden to preach, homes burned, and property and money confiscated. They should be shown no mercy or kindness, afforded no legal protection, and "these poisonous envenomed worms" should be drafted into forced labor or expelled for all time. He also seems to advocate their murder, writing "[W]e are at fault in not slaying them".

Rav akçesi

Rav akçesi was a "rabbi tax" paid by Jewish communities in the Ottoman Empire. The origins of Rav akçesi are unclear; it has been suggested that it was one of two taxes imposed specifically on Jews, and that it may have developed in parallel with the authority of a senior rabbi in Istanbul, who was at nominally a representative and judge for Jewish communities in the Ottoman empire, although their authority may not have extended far beyond Istanbul.It has been suggested that Mehmet II imposed the tax in return for separate representation of Jews after 1455, as part of a broader effort to rebuild and revive Istanbul; this may also have served to undermine the Greek patriarchy. Under the Ottoman empire there was, at time, friction between "Greeks" and "Jews"; the authorities may at times have favoured one over the other.Although rav akçesi was a cash tax, rather than a tax in kind, it could be hypothecated to provide specific goods; tax records for 1655 show that the rav akçesi in Monastir (Bitola) was a significant source of funding of drapery for janissaries; the tax official responsible for purchases would be the same person responsible for collecting the tax.Non-Muslims were usually taxed at a higher rate, overall, in the Ottoman empire, thanks to taxes such as rav akçesi and ispence. Jews in particular may have been singled out to pay higher rates of ispence. The Porte was well aware of this - and even aware that this would tempt nonmuslims to convert; Bayezit II ruled that courts should treat nonmuslims more leniently (including such measures as lower fines), "so that the poll-tax payers shall not vanish".As with other taxes in the Ottoman empire, rav akçesi could be affected by a complex patchwork of local rules and exemptions, including muafiyet; the Jews of Selanik (Thessaloniki) were among those exempted from taxes by a muafname after the city was conquered by Murad II.

Tolerance tax

Tolerance tax (Toleranzgebührer) was a tax that was levied against Jews of Hungary, then part of the Austrian Empire, between 1747 and 1797.The tax was based on the German statute that a Jew was obliged to pay a certain tax to be "tolerated".

Tomás de Torquemada

Tomás de Torquemada (October 14, 1420 – September 16, 1498) was a Castilian Dominican friar and first Grand Inquisitor in Spain's movement to homogenize religious practices with those of the Catholic Church in the late 15th century, otherwise known as the Spanish Inquisition, which resulted in the expulsion from Spain of thousands of people of Jewish and Muslim faith and heritage.

Mainly because of persecution, Muslims and Jews in Spain at that time found it socially, politically, and economically expedient to convert to Catholicism (see Converso, Morisco, and Marrano). The existence of superficial converts (i.e., Crypto-Jews) was perceived by the Spanish monarchs of that time (King Ferdinand and Queen Isabella) as a threat to the religious and social life of Spain. This led Torquemada, who himself had converso ancestors, to be one of the chief supporters of the Alhambra Decree that expelled the Jews from Spain in 1492.

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