Abstract
Historically, most Christians had no qualms stating their views of Judaism and the Jewish people. All too frequently, however, what was said was far from Christian, Words were often as potent as “landmines,”1 They were implanted (even it unconsciously) within the Christian testament.2 theological treatises. homilies, and literature. Some of these mines did not explode immediately. but their presence and ubiquity within Christian writing and thought virtually ensured that under certain pretexts, they could be deployed and triggered. The history of Christian treatment of the Jewish people might be read as one long series of such “explosions,” from discriminatory laws, ghettoizatiori, and forced conversions, to pogroms and ultimately, genocide.
This is a preview of subscription content, log in via an institution to check access.
Access this chapter
Tax calculation will be finalised at checkout
Purchases are for personal use only
Preview
Unable to display preview. Download preview PDF.
Notes
See Peter Schäfer, Jesus in the lalm-ud (Princeton, NJ: Princeton University Press, 2007)
David Novak, Jewish-Christian Dialogue: A Jewish Justification (Oxford: Oxford University Press, 1989).
Alan Berger and David Patterson, Jewish-Christian Dialogue: Drawing Honey from the Rock (St. Paul. MN: Paragon House, 2008), 56.
Scbmuley Boteach, Kosher Jesus (Jerusalem: Gefen, 2012), xvii.
Joseph Meszler, “Where Are the Jewish Men?,” in New Jewish Feminism: Probing the Past. Forging the Future, ed. Elyse Goldstein (Woodstock, VT: Jewish Lights, 2009), 165–74.
Elliot Dorff, “A Response to Phillip A, Cunningham,” in Catholicism and Interreligious Dialogue, ed. James Heft (Oxford: Oxford Univer sity Press, 2012), 43–46
Eva Fleischner, “The Shoah and Jewish-Christian Relations/1 in Seeing Judaism Anew: Christianity’s Sacred, Obligation, ed. Mary Boys (Lanham, MI): Sheed and Ward, 2005), 11.
Amy-Jill Levine. The Misttnderstood, Jew: The Church and the Scandal of t he Jewish Jesus (New York: Harper, 2007), 6.
Ruth Langer, “Exploring the Interlace of Dialogue and Theology: A Jewish Response to Christian Rutisbauser [et al.],” in Christ Jesus and the Jewish People Today, ed. Philip A. Cunningham, Joseph Sievers, Mary Boys, and Hans Hermann Hendrix (Grand Rapids, MI: Win. B. Eerd mans, 2011), 287.
Jacob Neusner, A Rabbi Talks with Jesus (Montreal: McGill-Queen’s University Press, 2007), 31.
Riccardo diSegni, “Progress and Issues of the Dialogue from a Jewish Viewpoint,” in Ihe Catholic Church and the Jewish People: Recent Reflections from Rome, ed. Philip A. Cunningham, Norbert J. Norbert J. Hofmann, and Joseph Sievers (New York: Fordltam University Press, 2007), 14–15.
James Rudin, Christians and Jews Faith to Faith: Tragic History, Promising Present;, Fragile, Future (Woodstock, VF: Jewish Lights, 2011), 41.
Michael Cook, Modern Jews Engage the New Testament: Enhancing Jewish Well-Being in a Christian Environment (Woodstock. VT: Jewish Lights, 2008), 57.
Berger and Patterson, Jewish-Christian Dialogue, 92. See also Boteach, Kosher Jesus, 149; and Levine, Misunderstood Jew, 56–62. For contrary views, see Daniel Boyarin, The Jewish Gospels: The Story of the Jewish Christ (New York: New Press, 2012), 6.
Irving Greenberg. For the Sake of Heaven and Earth: The New Encounter between Judaism and Christianity (Philadelphia: Jewish Publication Society, 2004), 145–61.
Irving Greenberg, Edward Feinstem, and Harold M. Schulweis, “On the Meaning of Pluralism,” in Jews and Judaism in the Twenty-First Century: Huma-n Responsibility, the Presence of God,, and, the Future of the Covenant, ed. Edward Feinstein (Woodstock, VT: Jewish Lights, 2007), 152.
Michael Kogan, Opening the Covenant: A Jewish Theology of Christianity (Oxford: Oxford University Press, 2008), 149.
See Ched Myers, Binding the Strong Man: A Political R.e a ding of M ark’s Story of Jesus (Maryknoll, NY: Orbis, 2010).
Edward Kessler, An Introiluction to Jewish-Christian Relations (Cambridge: Cambridge University Press, 2010), 210.
Harold Bloom, Jesus and-Ydhweh: The Names Divine (New York: Penguin, 2005), 53.
Peter Ochs, “God of jews and Christians,” in Christianity in Jewish Terms, ed. Tikva Frymer-Kensky, David Novak, Peter Ochs, David Fox Sandmcl. and Michael A. Signer (Boulder, CO: Westview, 2000). 49
See Marc Ellis, Judaism Does Not Equal Israel: The Rebirth of the Jewish Prophetic (New York: New Press, 2009), 91
Peter J. Haas, “Response by Peter J. Haas.” in Encountering the Stranger: A Jewish-Christian-Muslim Trialogue, ed. Leonard Grob and John K. Roth (Seattle: University of Washington, 2012), 105.
Kogan, Opening the Covenant. 102. Sec also Jonathan Sacks, Future Tense: Jews, Judaism, and, Israel in the Twenty-First Century (New York: Schocken, 2009), 131–53.
Didier Pollefeyt, “Response by Didier Pollefeyt,1’ in Anguished Hope Holocaust Scholars Confront the Palestinian-Israeli Conflict, ed. Leonard Grob and John K. Roth (Grand Rapids, MI: Eerdmans. 2008), 153.
Editor information
Copyright information
© 2016 Peter Admirand
About this chapter
Cite this chapter
Admirand, P. (2016). “Landmines” and “Vegetables”. In: Latinovic, V., Mannion, G., Phan, P.C. (eds) Pathways for Interreligious Dialogue in the Twenty-First Century. Pathways for Ecumenical and Interreligious Dialogue. Palgrave Macmillan, New York. https://doi.org/10.1057/9781137507303_7
Download citation
DOI: https://doi.org/10.1057/9781137507303_7
Publisher Name: Palgrave Macmillan, New York
Print ISBN: 978-1-349-56841-3
Online ISBN: 978-1-137-50730-3
eBook Packages: Religion and PhilosophyPhilosophy and Religion (R0)